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 globally, this trend has also contributed to the marginalization of Mong history and heritage as a distinct Mong people 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.