After the establishment of the People's Republic of China (PRC) in 1949, ethnic groups were systematically categorized and recategorized into official classifications for administrative and political purposes. Mong national name was excluded, and Mong population in various regions were reclassified with other communities into several national categories such Han, Mongolian, Tu, Daur, Han, Miao, and others. Though, these classifications serve the efficiency in administration needs, this process allow for reinterpretation and redefinition of historical literatures for the approved national groups. Ancient histories of various kingdoms, Mong and others as well as Han, were translated into "Chinese history" for being only Han history. A common belief of origin was then formulated to reinforce the coherence of the newly defined majority Han since the 20th century. This contributed to the development of a more unified Chinese national movement, but it also obscured the distinct histories of many groups. The fragmentation of Mong people also made it difficult to preserve a clear and unified understanding of Mong history.

Since the establishment of Mongolia as a sovereign country in 1921, its national people have been officially referred to as “Mongol” or “Mongolian”. This naming convention is historically entangled with the term “Mongoloid,” introduced by Langdon Down in 1866 to classify individuals as idiots which is currently known as Down syndrome. Such usage contributed to the evolution of “Mongol” and “Mong” into derogatory slurs in the English language. It is offensive and harmful, perpetuating stigma and causing emotional distress to the Mong and Mongols. Over time, such associations have led to stigma, ridicule, and misunderstanding surrounding the Mong name, affecting both individuals and communities—especially younger generations feel pressured to identify under different labels.

Many Mong communities in the Southwest and western regions were historically grouped together with other Hmong/Miao groups under the broader classification of the Hmong/Miao people. Much of what is now presented as Miaozu literature in China was constructed using narratives tied to Miao Manyi heritage that is transliterated as "Hmong" in the west. Today, global narratives present Hmong people (苗族), linking them to Nanman and Baiyue ancestry, as well as to the cultural legacies of Shu Han and Chu Man. Our Mong people are facing a continuous process of cultural absorption and ethnic assimilation into Hmong Miao identity and other communities.

While Hmong individuals rightfully identify with Hmong Miao heritage have every right to promote the Hmong identity (苗) which has been recognized, this trend has also contributed to the marginalization of Mong history and heritage as a distinct Mong Nation and national identity (蒙/盟).

Mong nation (蒙/盟) has distinct history from Hmong (苗). The two are not just linguistic variations or differences, they represent distinct historical narratives, separate cultural lineages, and different identities. This misclassification and misrecognition of Mong people under Hmong (苗) and other national groups, and teaching their histories and cultural identities to the Mong people is very inappropriate.

Conflating the Mong (蒙/盟) and Hmong (苗) identities undermines the integrity of both communities. Both Mong and Hmong Miao histories deserve to be preserved, taught, and respected independently. Or conflating Mong with Mongols also undermines the integrity of Mong and Mongol because modern Mongolian includes multiple ethnics.

Academic and educational institutions have a responsibility to present Mong, Mongol, and Hmong national histories as distinct yet historically intersecting narratives. Failure to do so risks perpetuating systemic marginalization and distorting the historical records.

Fragmenting the Mong people into various groups undermines the integrity of Mong heritage and history. Whether this is cultural suppression or not, the pattern of misrecognition and exclusion remains clear. Denying the existence of the "Mong" identity amounts to ethnic suppression and subjugation. It is crucial for the international community to recognize the Mong name (蒙/盟) and our historical heritage, allowing for the preservation of Mong national cultural identity. This recognition will pave the way for Mong history to be integrated into contemporary educational curricula, helping restore the humanity and dignity of the Mong people.

When Mong elders spoke of migrating into "Mab" and "Shuav" regional areas, Mong migrated into Chu Man (Nanman) and Shu (Han) regions. And when they stated that Mong left "Shuav teb" to Vietnam, Laos, and Thailand, they left Shu regional area (蜀地区) into Southeast Asia. However, 180 years after they exited Qing country and as time had passed, many began to reference the current country China as "Shuav Teb" (蜀地区）. This is partially correct but incorrect for making China into Shu Country (Shuav teb). Mong left "Shuav teb" into Southeast Asia was from Shu regional area; and Shu region is now part of China. "Shuav Teb Chaws" (蜀地区) is the southwest that includes Sichuan, Guizhou, and Yunnan.

Calling China into "Shuav Teb" is mistaken. China is used in short as "TsoobKuj" (中国) for the official name Zhong Hua Ren Min Gong He Guo (China, 中华人民共和国). Zhong Guo (TsoobKuj) was a general term referring to a central state of a country or a central kingdom of a powerful country. "Zhong Guo" is no longer used in the same way during ancient time. "Mab Teb Chaws" was Nanman (Naj Mab) of Chu Man region which is present-day Hubei-Hunan-Anhui-Jiangxi. "Cobtsib" was the southeastern region which is of present-day Zhejiang, Fujian, Guangdong, Guangxi. It is part of the Bai Yue that runs into Chu Man region. Yue was known to be Manyi as well (meaning MaabYiv). When Mong elders stated that their ancestors migrated into Mab & Shuav teb chaws, they spoke of these three southern regions.

Since the Southern Man, Yi, Baiyue, Bai Pu also migrated into the Southwest, people of Guizhou-Guangxi-Yunnan were also known as Nanman, Manyi, Yi, Baiyue, Western Yi (Xi Yue). They were the aboriginals of NanMan BaiYue people, and were associated with the name Miao since ancient time.

Mong regions and people were known to be at the Yellow River Basin and to the north. They did not migrated into the south of "Mab tebchaws" and "Shuav tebchaws" during the fall of Jiuli kingdom. Those regional names did not exist until later periods after the San Miao kingdom became Jing Man, Bai Pu, and others; then became Shu, Chu Man, Nanman, and Baiyue.

Mong elders taugh that Mong left Tuam Tshoj into Xov Tshoj (Da Chao to Song Chao). Many also confused the Mong country "Tuam Tshoj" as present-day China and "Xov Tshoj" as Vietnam (Cob Tsib [Jiao Zhi]). "Cob Tsib" used to be the Yue region of present-day Southeastern China. Both "Cob Tsib" and "Maab Teb Chaws" became [Southern] Song Chao (XovTshoj). Later, a part of the Yue people broke away and became independent, now Vietnam. So, many then referenced Vietnam as "Cob Tsib". When Mong elders spoke of Xov Tshoj (Song Chao), they originally referred to South-Eastern region of China which was the [Bai] Yue region ("Cob Tsib") and Chu region (Maab Tebchaws).

So far, the country that was known as TuamTshoj (大朝) was during the time Tiemuzhen came into power. XovTshoj (南/北 宋朝) also existed during that period. Others argued that TuamTshoj as a country name began earlier since the time of A'Baoji (Cathay/Khitay, the Mong Qidan), but there has not been any surfaced literature or artifact to support it yet. Anyone has any information, you may let us know.