*Day 22: Zomi and the Global Stage* Zomi people have always existed on the margins of powerful histories—witnesses to wars, migrations, colonial divisions, and self-determined movements. Their story is often narrated in footnotes, but their contributions are significant, their resilience undeniable. Today, Zomi individuals are stepping onto the global stage, engaging with movements, ideas, and struggles that stretch far beyond their ancestral lands. Their voices may not always be amplified, but they shape academia, activism, politics, and culture in ways that demand recognition. The Dispersed but Not Disconnected Diaspora is often framed as a loss that weakens identity over time. But for the Zomi, displacement has created a different kind of bridge—a network of individuals who carry their roots wherever they go. We see how post-1990s migration was about economic survival and engaging with the world beyond home. Young Zomi scholars in the US, the UK, Malaysia, and beyond are reimagining their place in academic and cultural discussions. The Zomi Baptist Convention, which emerged in Myanmar in the 1950s, exemplifies how local movements can connect to global ones. What started as a unifying effort among Zomi Christians eventually linked with the broader international Baptist movement, embedding Zomi's theological perspectives within global religious discourse. Similarly, Zomi activists have taken their concerns about Indigenous rights to international platforms, advocating for recognition within India and Myanmar. *The Intellectual and Political Struggle* The idea of the Zomi as a unified political entity has long been debated, contested, and reshaped. In Zo History, Vumson meticulously details how colonial naming conventions fragmented the Zomi—categorizing them as Chins, Kukis, and Lushais to fit administrative needs. Yet, despite these imposed divisions, the political consciousness of the Zomi people has never been fully extinguished. T. Gougin, founder of the United Zomi Organization in the 1960s, understood the necessity of engaging with international movements for self-determination. The formation of the Zomi Reunification Organization in the 1990s was another chapter in this ongoing struggle, connecting Zomi's advocacy with global Indigenous movements that share the same fight for land, language, and cultural preservation. *Cultural and Linguistic Preservation as Resistance* Language is power, and suppressing one's language is one of the earliest weapons of colonization. The Zomi have felt this deeply. The arrival of Christian missionaries in the late 19th and early 20th centuries altered the linguistic landscape. While missionary education increased literacy, it also privileged over others, reinforcing internal divisions. Yet, even within this complex history, Zomi individuals have used language for global connection. Writers, poets, and translators continue to preserve and share their stories. *The Globalization of Zomi Identity* Zomi identity is not static. Earlier generations viewed their struggle as a local, regional issue. Today's Zomi youth, however, are digital natives—connected, informed, and politically conscious in ways that their ancestors could never have imagined. Social media platforms now serve as new battlegrounds for identity formation, where Zomi voices engage in conversations on decolonization, Indigenous rights, and transnational solidarity. It is argued that Zomi values—particularly those rooted in collectivism and mutual responsibility—are not relics of the past but active forces that shape contemporary political engagementCommunitarian_Ethics_of…. The ethics of Tlawmngaihna (selflessness and duty) resonate with global movements advocating for mutual aid, solidarity economies, and Indigenous governance structures. *A Name Beyond Borders* The Zomi have never been just one thing. They have been warriors, farmers, refugees, theologians, and revolutionaries. They have built villages in the hills of Myanmar and libraries in the cities of the West. They have written poetry in their mother tongues and speeches in English, Burmese, and Hindi. And while their contributions may not always be acknowledged in mainstream narratives, they remain a people in motion—pushing against historical erasure, engaging with global movements, and reimagining their future on a scale their ancestors could never have envisioned. Their story is still being written. However, one thing remains clear: *Zomi is not just a name but an idea that refuses to disappear*. *Quote:* "_To be Zomi is not to be bound by borders but to be connected by history, struggle, and the unyielding spirit of a people who refuse to disappear_." *Reflection:* As we step onto the global stage, we must ask ourselves—how do we carry our Zomi identity forward? Is it merely a relic of the past, or is it something we actively shape and define in new spaces? Our contributions to the world are not just in the form of history and traditions but in how we engage with justice, knowledge, and solidarity across nations. Zomi identity does not exist in isolation. It is a dialogue—between past and present, home and diaspora, resilience and transformation. Whether through political advocacy, language preservation, or cultural innovation, we are building a global Zomi consciousness rooted in where we come from but unafraid of where we are going. 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