4 min readNew DelhiMay 12, 2026 02:12 PM IST
First published on: May 12, 2026 at 02:12 PM IST
A petition filed in the Supreme Court challenging the constitutional validity of amendments made to the Mizo Marriage, Divorce and Inheritance of Property Act, 2014, argues that the new amendments strip the Mizo women of legal protections they previously enjoyed, while retaining similar ones for Mizo men.
The petitioners state that the amendments reshape how law treats inter-community marriages, tribal identity, and property rights after divorce in ways that disadvantage women who marry outside the Mizo community. Here’s what to know about the law and the case.
What the original law said and what changed
The 2014 Act applied, in its original form, to “any person who belongs to any Mizo tribe” and also to “marriages where male members of the parties belongs to any Mizo tribe”. That second clause was the operative one for inter-community marriages, it meant that a Mizo woman who married outside the tribe remained within the Act’s protection because the Act’s scope was not conditioned on both spouses being Mizo.
The 2026 amendment rewrote Section 2 to read that the Act applies to “all marriages where both the parties belong to Mizo tribe or where the male member to the marriage belongs to any Mizo tribe”.
A Mizo man who marries a non-Mizo woman continues to be covered because he is the male member of that marriage. A Mizo woman who marries a non-Mizo man is excluded from that definition. Her tribal identity ceases to carry legal weight the moment she marries outside it.
Section 3(m), which defines who counts as “Mizo” under the Act, underwent a parallel narrowing.
The original definition covered “individuals who are Mizo by birth; by adoption of minor child and persons who have been accepted as Mizo by the society and community at large”. That last category, “acceptance by the community”, was removed entirely.
The new definition covers only those who are “Mizo by birth or whose father belongs to any Mizo tribe” and includes a legally adopted child. Identity under the amended law is now traced exclusively through paternal lineage. A person whose mother is Mizo but whose father is not would not qualify.
The property provisions
Two divorce-related provisions were also amended, altering protections specific to women.
Section 25 governs sumchhuah, a form of divorce under Mizo customary practice where a woman leaves her husband by returning the marriage price, as the original provision explained.
Under the original law, a woman who left on sumchhuah “will have no right over the acquired property except her personal property”, but the provision carved out exceptions where “her husband’s domestic violence or cruelty, or her husband is wantonly sexually unfaithful or insanity of her husband, or depriving her of conjugal right except on health ground” compelled her to leave, in which case “she can not be deprived of her right over the acquired property”.
The amendment retained that exception structure but added that in such cases she “shall be given a share not exceeding fifty percent of the acquired property”, and simultaneously deleted the explanation defining sumchhuah.
The deletion of the explanation, once removed from the statute, becomes a matter of interpretation rather than definition.
Section 26 deals with mak, a form of divorce initiated by the husband. The original provision stated that if a husband divorces his wife on mak, except on grounds of adultery or deprivation of conjugal right, “she will have share over the acquired property of any kind” and that “the personal property of the woman shall not be disturbed”.
The amendment omitted that final line. The guarantee that her personal property would remain untouched in a mak divorce has been removed from the statute without any substituted protection.
The petition filed in the Supreme Court argues that the new amendments strip the Mizo women of legal protections they previously enjoyed, while retaining similar ones for Mizo men. Photo: File 
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