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THE Zomis from every corner of the national capital gathered joyfully to celebrate their grand harvest festival, Khuado Pawi, at the JNU Convention Centre on Saturday, 18 October 2025.
Khuado Pawi comes from two Zomi words — “Khuado” meaning village purification or cleansing, and “Pawi” meaning festival or celebration. It is the great harvest festival of the Zomi (Tedim Chin) people, marking the end of the agricultural year and the start of a new season. It is a time to thank God (Pasian) for a good harvest and to purify the village from evil spirits and misfortunes. The festival also honours ancestors and strengthens unity among families and communities through feasting, dancing, and the lighting of torches.
Symbolically called the “Festival of Light,” Khuado Pawi represents the triumph of light and hope over darkness and hardship while preserving the Zomi people’s rich cultural heritage.
The occasion was graced by Pu K. Vanlalvena, MP (Rajya Sabha), Mizoram, as Chief Guest; Pu Kham Khan Suan Hausing, Professor and Former Head, Department of Political Science, University of Hyderabad, as Guest of Honour; Pu Pum Khan Pau, Professor, Department of History and Archaeology, Nagaland University, as Functional President; and Pu Khampu Hatzaw, retired Deputy Manager of the Manipur State Power Distribution Company (MSPDCL), as Khuado Pawi Pa (Father of Khuado Pawi).
The programme began at exactly 11:18 AM with an energetic performance by the Khuado Band led by singers - Miss Sung Sung and Mr Thangbawi, who took to the stage shouting, “God is good… all the time!” They performed popular Zomi songs such as “Tun sungkhat pan” (Born of one womb) and “Do Na Ling Ling” (Khuado Song), followed by a heartfelt thanksgiving prayer.
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| Singers: Miss Sung Sung & Mr Thang Bawi | Khuado Band |
Pastor N. Lam Za Thang opened the event with a blessing prayer and led a moment of silence to honour departed leaders, paying respect to their contributions.
In his welcome address, Pu SB Gin Lian Thang, Convenor of the Khuado Pawi Sub Committee, said, “We, Zomis, are a blessed people. Our forefathers knew God, and that is the source of our blessing today.” He introduced the Chief Guest, Guest of Honour, Functional President, and Khuado Pawi Pa, who were each presented with a traditional shawl, a bamboo cap (Naang Luku) with Tukpaak (flower of honour), and Sialki (horn of mithun) by the organiser.
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Speech by Khuado Pawi Pa
He explained that Khuado Pawi is celebrated by Zomis under different names such as Khua Bawl, Tual Bawl, and Sial Sawm Pawi. In earlier times, when seeds were sown, they were mixed with moist soil. If the weather turned hot and dry, the seeds would not germinate. Therefore, the forefathers prayed for blessings from Pasian for sufficient rain.
Khua Bawl refers to praying for enough rainfall so that fields could be ploughed and sown. When Pasian answered these prayers, and the harvest was plentiful — known as bu leh baal — the village priest (Siampu) led a cleansing ritual, which later evolved into Khuado Pawi.
Pu Hatzaw explained that the word Do in Khuado has several meanings — it can mean “gal” (war), “Lengla Do” (hospitality or warm welcome), or even “supporting,” as in smaller stones supporting a larger one to keep it from falling. He noted that even today, Zomis often ask, “From which village (Khua) do you come?” — showing how one’s village forms part of their identity.
In simple terms, Khuado means driving out or dispelling evil spirits and demons from the village, homes, and surroundings — a fight against darkness that troubles human lives.
Khuado Pawi takes place only after all villagers have completed their harvest. If anyone has not finished harvesting, others help them so that no one is left behind. Harvesting usually occurs in September and October.
Before deciding the festival date, the village chief, priest, and elders meet to discuss and choose a favourable day. The Siampu selects the date believed to be auspicious, and the Tangkopa (village messenger) then goes around announcing it so that no one leaves the village for hunting or travel — the festival is for everyone.
On the eve of Khuado, some villagers go to the forest to make pinewood torches (meilah), while others craft Phit, a bamboo whistle.
On the main day, the Sawm Tangval (youths from Sawm Inn, a bachelor’s dormitory and learning centre) and married men prepare the meat — a pig reared for the occasion called Sawm Vok (Vok meaning pig). The person who raised the pig receives one-third of the meat, and the rest is shared as Sawm Sa (shared meat).
Parts of the meat — liver, heart, and lungs — are cut into small pieces and skewered on bamboo sticks. These are given to households that have lost loved ones, and a portion is placed at the graves as Sisiah (food saved for the dead). Women visit graves with pork offal, clean them with oil, and offer Sisiah to their deceased relatives. Children also join in cleaning the graves.
After this, the grand Khuado feast begins. Sharing pieces of meat with one another, called Sa kibah, symbolises closeness and unity.
After the feast, each household keeps two burning meilah torches, usually placed on fences. Then begins the driving away of evils procession. Starting from the chief’s house, villagers move from home to home carrying burning torches, drums, gongs, mithun horns, brooms, small wooden spades, and axes, striking the floor and pillars to drive away evil spirits.
The same ritual continues throughout the village. Once a house and its surroundings are purified, the torches are left burning on fences or branches — none are taken back home. By the end, the entire village glows with light, as if darkness has been defeated and light has returned.
Pu Hatzaw also spoke about Khuaino Lak (honeycomb gathering/hunting), an important Khuado ritual. For this, local rice wine called Zu is prepared over the year, and bees are reared. Following guidance from the priest, Sawm youths set out at dusk to collect honeycombs without using fire, to avoid killing the bees. They store the combs in two bamboo caps and return at dawn. These combs are essential, as the Siampu uses them to predict the village’s future, wellbeing, and the next harvest. Villagers place great faith in this ritual.
Pu Khampu Hatzaw is also a respected author, writer, and translator. He has written six books and translated three into the Tedim language. As one of the pillars of Zomi Christian literature, he participated in a Writers’ Workshop under the World Association for Christian Communication (Asian Region) in New Delhi in 1991. His speech was detailed, engaging, and vivid — making listeners feel as though they were living the story.
Zomi Traditional Costume Parade
Pu Daniel Kap Za Thang shared a brief introduction to Pau Cin Hau and his remarkable creation — the Zotuallai script. This script was invented over 125 years ago by the Mualbeem-born Zomi prophet Pau Cin Hau (1859–1948), founder of the Laipian religion. It is believed that Siangsawn Pasian, the Creator, revealed the script to him.
The term “Zo” means “highlander,” referring to the Chin-Kuki-Mizo-Zomi people living across northeastern India, western Myanmar, and southeastern Bangladesh. “Tual lai” means “local script” in Tedim-Chin, so Zotuallai translates as “the local script of the Zo people.”
Before the India–Myanmar border was drawn, Chin State was part of British India. Around 1900, Pau Cin Hau experienced divine dreams in which mysterious symbols appeared. Guided by these visions, he developed a complete writing system by 1902. His teachings formed the foundation of Laipianism, a monotheistic faith that believes in one God.
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The script evolved in two stages: first, a logographic system with around 1,050 symbols (each representing a word or idea), and later, a simplified alphabetic system with 57 characters — including consonants, vowels, finals, and tone marks.
During World War I, young men from the Tedim area used the Zotuallai script to write letters home from France. Today, it exists digitally and remains a proud symbol of Zo identity, used in Laipian religious texts and even in daily communication among Zo people.
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| Pau Cin Hau |
Pau Cin Hau left behind a timeless legacy — a written script that preserves faith, culture, and identity. As Pu Daniel said, we should reflect on the legacy we, too, will leave behind — for our families, communities, and country. The spirit of Zotuallai should inspire us to create something meaningful for future generations.
Songs and Performances
The programme continued with a Blessing Prayer for the Zomi community, led by Pastor B. Nelson Thang Khan Lal. This was followed by the Meivak Detna — the lighting of lamps, a symbolic act meant to drive away evil spirits and darkness — performed together by Zomi pastors.
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Speech
– Functional President
Speaking as the Functional President, Professor Pum Khan Pau
reflected on the spirit of Khuado Pawi and
highlighted seven key lessons we can learn from it:
1.
Preparation:
Our ancestors prepared well in advance for the festival — even rearing pigs
from the start of the year for Khuado Pawi.
2.
Discussion:
The chief, priest, and elders held meetings to plan the celebration.
3.
Cooperation:
Villagers helped those who couldn’t finish their harvest so that everyone could
join the festival together.
4.
Purification:
Rituals were performed to cleanse homes and the village, driving away evil
spirits and welcoming blessings.
5.
Organisation:
Our forefathers were disciplined and well-organised in all their activities.
6.
Respect:
They honoured and respected their ancestors.
7.
Love:
They cared deeply for one another and shared a strong bond of unity.
Professor Pau
also expressed joy at seeing how much the Zomi community in Delhi has grown. He
recalled that when he served as secretary around 2000–2001, the group was small.
He fondly remembered attending the very first Khuado Pawi in Delhi at Haus Khas on 19th October 2002. He
also shared his academic journey.
Professor Pau is
the author of India-Burma Frontier and the
Making of the Chin Hills: Empire and Resistance (2020) and Unconventional Warfare: Small Wars and
Insurgencies in the India-Myanmar Borderland, 1914–1945 (2025), with more
works on the way. He completed his post-doctoral research at Arizona State
University in 2014–15.
The audience was then treated to a touching performance by Mr Lengthe Muangpi Ngaihte, a talented young Zomi artist from Malaysia and participant in Global Zomi Lengthe 2025, who captivated everyone with his soulful song “Ka Pute Inn” (The Pleasant House of My Maternal Grandfather).
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Speech – Guest of Honour
Professor Kham Khan Suan Hausing, the Guest of Honour, began his
story with humility and gratitude. He recalled arriving at JNU in 1998 to
pursue his master’s degree, carrying only one army box with a few clothes.
Nearly three decades later, he has become a respected scholar and has served
three times as an expert member on JNU’s Selection Committee.
He shared a personal testimony: after the death of his father,
his family faced severe hardship. In May 1995, at his native village Sumchimvum (along the Lamka–Singngat road in
Churachandpur, Manipur), he made a vow before God — asking for the strength to
earn his living through knowledge rather
than physical labour. Today, he gratefully acknowledges that God has honoured
that vow.
He encouraged the audience, saying:“No matter where you work — be
it in government or private jobs, big or small — do your work with honesty,
diligence, and truth. If you do that, success will surely come.”
Over 37 years, he rose from a small village background to become
one of the youngest full professors. His research focuses on federalism, ethnic
conflicts, nationalism, Indian politics, and Northeast India. His articles have
appeared in international journals and newspapers. Among his achievements, he
received the T. N. Chaturvedi Award 2016
for the best article in the Indian Journal of
Public Administration.
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| The comperes for the event -- Mr Nang Lian Kham and Miss Muanboi Ngaihte, who guided the programme smoothly with warmth, energy, and engaging commentary throughout the celebrations. |
The speech concluded on
an emotional note, followed by a delightful song performance from Miss Muanboi Ngaihte, one of the event’s
comperes. Her song “Kum Khen Khuado” (The Annual Festival Khuado) filled the hall
with joy and warmth.
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The comperes began by quoting Proverbs
31:8–9: “Speak out for those who cannot speak, for the rights of all the
destitute. Speak out, judge righteously, and defend the rights of the poor and
needy.” (NRSV)
They introduced the Chief Guest as a man who has truly lived by
this verse — Pu K. Vanlalvena, a strong
voice for the voiceless and a defender of the poor and vulnerable Zo (Zomi-Kuki–Chin-Mizo) people of Manipur. The
audience greeted him with loud applause and warm cheers as he took the stage.
Pu Vanlalvena is a Member of Parliament (Rajya Sabha) from Mizoram, serving since 19 July 2022. He has taken part in 18 parliamentary debates and raised 31 questions so far. A science graduate from Pachhunga University College, Aizawl (1993), he is also a former president of the Mizo Zirlai Pawl (Mizo Students’ Association). He entered politics in 2002 as General Secretary of the Mizo National Front’s youth wing.
Speaking as the Chief Guest, Pu Vanlalvena expressed his happiness to finally be part of the Khuado Pawi celebration. Smiling, he said, “I was beginning to think my Zomi brothers and sisters had forgotten me!”
He emphasised that language and
tribe are established by God, and no one should try to erase them.
Instead, he urged everyone to preserve and promote their dialects.
To illustrate his point, he explained how Mizo Tawng (the Mizo language) evolved from the dialect once
spoken by the Lusei chiefs, called Duhlian Tawng. Over time, it became the
common language of the Mizos. “I come from the Khawlhring clan,” he added, “but I can’t speak the
Khawlhring dialect myself. That’s because of geography — and that’s perfectly
fine. Even if we speak different dialects, we are still one people.”
He went on to explain that to unite all Zofate (the descendants of the Zo people), the former Lushai Hills was renamed Mizo Hills by early leaders.
He continued, “There’s really no difference between Zomi and Mizo
— in one, Zo comes first, and in the
other, Zo comes last. Even words like vahui (a bird in Zomi) and huiva (the same bird in Mizo) show how
closely related we are.”
“The Kachins, Chins, Zomis, and Kukis all share the same origin and blood,” he reminded. “There are many dialects among the Zofate, but to strengthen unity and understanding, it’s important that we learn a common language — and that is Mizo Tawng.”
In a lighter tone, he joked, “I’m currently studying for my
Master of Theology at a Bible Institute in Vikaspuri. I’ll need to learn at
least Greek and Hebrew — so that when people challenge me, I can argue straight
from the original text!”
He then spoke about the beliefs of their ancestors — in Pialral (the land beyond the river) and Mithi Khua (the home of the dead),
reflecting a faith in life after death. “The growth of a nation always begins
with small tribes,” he said. “The strength of our people lies in our faith in
God. The true fortress of our land and our people is the gospel of Jesus
Christ.”
Earlier this year, in February, Pu Vanlalvena visited the Chinland Council in Myanmar, discussing the
possibility of the Chin people joining India due to Myanmar’s ongoing political
unrest. His visit to Camp Victoria — the
headquarters of the Chin National Front Army,
which controls parts of northwestern Myanmar bordering India — made national
headlines. He reminded that the Chins
and Mizos share deep ethnic and blood
ties, being one family by origin.
He also touched upon the history of the Mizo National Front (MNF), which was formed in 1961 and
declared independence from India on 1 March 1966. This led to a twenty-year
conflict that ended with the Mizoram Peace
Accord in 1986. During the uprising, the Indian Air Force bombed Aizawl on
5 March 1966 — the only time in India’s history that the air force has been
used against its own territory.
He concluded his speech with heartfelt blessings for unity and
progress among the Zo people.
After the Chief
Guest’s speech, the Khuado Artistes
performed a song, filling the hall with music and celebration.
Then, Pu G. Swan Za Lian blessed the Khuado lunch, and everyone headed out to enjoy the grand feast — sharing laughter, stories, and delicious food over warm conversations with friends.
Second Session – After Lunch
Next, Pu Gin Sian Lian Pau, a member of the Election Commission, announced the results of the Tedim Chin Development Society (TCDS) and TCSA elections for the 2025–27 term.
- TCDS:
Pu P. Thang Khan Mang was elected as Chairperson and Pu Dr Pum
Lian Mung as Secretary.
- TCSA: Pu Daniel Kap Za Thang was elected as President and Pu L. Muan Min Thang as Secretary.
The Oath-Taking Ceremony for the newly elected leaders was conducted by Pu Gin Tung Tuang, also from the Election Commission.
The results of the Lavui
(Poetry) and Lim Suaih (Drawing) competitions were then announced:
- Lim Suaih Category A: 1st – Gin Lian Siam (8 yrs), Delhi; 2nd – Cing San Lun (7 yrs), Lamka; 3rd –Thomas Thang Muan Ding (9 yrs), Delhi.
- Lim Suaih Category B:
1st – Chiin Nun Siam Guite (12 yrs), Lamka; 2nd – Kham Lian Thang (12 yrs), Lamka; 3rd – Ngai
Sian Hoih (12 yrs), Lamka.
- Lim Suaih Category C:
1st – Catherine Dim Sian Sung (18 yrs), Delhi; 2nd – Bliss Man Cing (13 yrs), Delhi; 3rd – Cing
Nun Nuam (16 yrs), Lamka.
Khuado
Pawi Awards & Recognitions
Awards and certificates were
presented to Zomi members who achieved notable milestones in different areas,
including:
- Academic achievements (Class X, XII, Graduate, and
Postgraduate)
- Marriages (from October last year to this October)
- Online resource contributors and counsellors
- Promotions and retirees
- Blood donors (for saving lives!)
Khuado Pawi Awardees:
- Pu Khup Khen Thang Hatzaw
- Dr N. Hang Suan Hau
- Miss Muan Lian Cing
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| Pastor TK Lian & his beloved wife. |
Best Attire Awards:
- Male (Adult):
Pastor T. K. Lian
- Female (Adult):
M. Hoinu
- Male (Youth):
Andrew Kap Lian
- Female (Youth):
Emily Ciin Kho Kim
- Male (Child):
Thang Khan Sing
- Female (Child):
Cing Sian Hoih
The evening session came alive with beautiful performances and songs from Thangbawi, Mangpi Hatzaw, Lyan Ngaihte, Khaipi, Sung, Tan Sang Hatzaw, and Muanboi Ngaihte. The highlight of the night was the performance by the guest artistes — Christy (from Lamka) and Lengthe Muangpi Ngaihte (from Malaysia).
They thrilled the audience with
popular Zomi songs, especially when Christy sang “Zogam Zogam” — the
crowd couldn’t resist dancing and clapping along, filling the auditorium with
cheers and laughter.
As the evening drew to a close, time seemed to pass too quickly. Though many wished for more songs, the programme wrapped up gracefully with a closing prayer by Pu L. P. Tuang at 7:27 p.m. Everyone departed joyfully, already looking forward to the next Khuado Pawi.
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Significance of Khuado Pawi Festival
Khuado Pawi is a major harvest festival celebrated by the Zomi (specifically the Tedim Chin) people, marking the end of the agricultural year and welcoming a new season of prosperity.
Its significance lies in thanksgiving for successful harvests, ritual purification to exorcise misfortune and evil spirits, as well as preserving and passing on cultural traditions to younger generations.
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Cultural and Community Importance
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The festival serves as both a thanksgiving event and a ritual cleansing to prepare for the new year, incorporating exorcism and purification practices to drive away misfortune such as sickness and death. Khuado Pawi is also regarded as a festival of light, symbolically using torches or candles to banish darkness and evil, welcoming good fortune into homes and villages. Rituals often include offerings to departed ancestors and divinatory practices that forecast the coming year.
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With modern changes in crop patterns, its timing varies from August to November based on local harvests. Khuado Pawi therefore holds immense significance for the Zomi as a time of gratitude, renewal, purification, and cultural continuity.
Villagers participate in symbolic cleaning of homes, water sources, and village paths to prepare for the new year. Pinewood torches (meilah) are used in processions, circling the headman’s house or village altar, with chants and gunfire to exorcise demons and evil spirits from the village.
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Meat and wine from newly harvested crops and livestock are offered at graves or in remembrance of departed relatives, a rite known as Sisiah (“food saved for the dead”).
Women visit graves with pork offal, apply oil to skulls, cry and chant,
reinforcing family and ancestral connections—a ritual called dai-hawh.
The celebration includes traditional songs, dances, and Zo musical instruments
such as drums, gongs, and mithun horns.
Lighting pinewood torches (khuavak) represents a fight against evil spirits and the dispelling of misfortune, sickness, and death that dwell in every corner of the village and household. The festival is thus often called a “festival of light” because the torches symbolize the renewal of good fortune and the welcoming of blessings for the new year.
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This act symbolizes the desire for protection, health, and a prosperous new year. It stresses the value placed on preserving identity, knowledge, and customs amid changing times and global influences.
Overall, Khuado Pawi rituals are a rich tapestry expressing the Zomi values of purification, unity, gratitude, respect, preservation, and hope—making the festival a living embodiment of the community’s cultural ethos. Khuado Pawi rituals symbolize key cultural values of the Zomi community in several ways. The lighting of torches represents the value of purification and renewal, driving away evil and misfortune a deep cultural desire for protection and well-being. The festival’s communal nature emphasizes unity, binding together families and the entire community, including migrants, strengthening social harmony and identity.
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The active passing of traditional songs, dances, and customs to children ensures cultural preservation and education amid modern influences. Finally, divination rituals symbolize collective hope and guidance for the future, embedding the community's aspirations within festival practices. These rituals collectively embody values of purification, unity, respect, preservation, and hope central to Zomi culture.
A major animal, typically a pig, is slaughtered for a communal feast. The celebration includes traditional songs, dances, and Zo musical instruments such as drums, gongs, and mithun horns. Drinking traditional liquor (zu), singing, and dancing continue late into the night.
Pinewood torches are lit throughout the festival, signifying the cleansing of darkness and the welcoming of new fortune. The priest performs divination by reading a beehive (wasp-comb) to forecast the community’s luck in the coming year. The Khuado Pawi festival thus preserves Zomi traditions through cleaning and spiritual purification, honoring ancestors, vibrant feasting, and symbolic rituals to ensure the village’s good fortune and unity.
The torch is used to drive away Khuazing, the god associated with darkness and misfortune.
Lighting pinewood torches (khuavak) represents a fight against evil spirits and the dispelling of misfortune, sickness, and death that dwell in every corner of the village and household. The festival is thus often called a “festival of light” because the torches symbolize the renewal of good fortune and the welcoming of blessings for the new year.
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| Khuado Pawi bags are presented to everyone by the organisers. |
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| Khuado Pawi bags are presented to everyone by the organisers. Thank you Khuado Pawi organiser! |
Convenor:
Pu S. B. Gin Lian Thang
Secretary:
Pu Thang Khan Mang
Members: Mr Pau Za
Thang, Mr Thang Lian Mung, Mr Muan Min Ngaihte, Mr Khen Cin Khai
Ex-Officio Members: Mr M. C. Khampi and Mr Pa Pum Suan Lian
Khuado Band line-up:
- Thangbawi
– Guitar & Vocal
- Muanboi Ngaihte
– Vocal
- Hk Suante
– Guitar
- Sung Sung
– Vocal
- Daniel Hatzaw
– Bass
- Tan Sang Hatzaw
– Vocal
- Lun Mang Sukte
– Keyboard
- Khaipi
– Vocal
- Sb San Hoih
– Drums
- Lyan Ngaihte
– Vocal
- Sawm Lian Suante
– Drums
- Mangpi Hatzaw – Vocal
With heartfelt appreciation and thanks to the organisers and comperes, the celebration came to a joyful and memorable close.
~ BRUCE K. THANGKHAL
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