History Important in Quest for Naga Solution

By- Charles Chasie

The Home Ministry’s announcement that Government of India would give its response on the Naga Issue by November and suggesting all Naga stakeholder groups to come together seems to have sent all Naga political groups, Overground and Underground, into individual sub-rosa confabulations even if their actual coming together is still far off. Various responses, muted and loud, individual or group, are beginning to emerge although still unclear. What is evident is a sense of imminence in the air! Government of India’s recent announcement as a response to “Indo-Naga Talks”, after so many years, has been long overdue. The thought that GoI was either indecisive or unwilling to solve the Naga Issue was beginning to creep into people’s minds both within and outside the country. What perhaps, many people did not expect was the sudden spurt in seeming decisiveness on the part of the Government of India (GoI). The Home Ministry’s announcement gave a time line of its own commitment and did away with the office of “Interlocutor”, thereby giving the message that GoI wants to have direct talks. Its suggestion that all Nagas come together and speak with one voice may sound patronizing but also a necessary condition for permanent settlement in present context of various opposing groups. All these indicated a new sense of purpose and determination, something Nagas had not seen in GoI’s attitude in decades. This sudden promise by GoI to throw the ball onto the Naga side of the Court, without actually doing so, has come as a bit of a surprise to many. It seems to show the kind of confidence GoI has now acquired in dealing with the Naga Issue! Naga division had become a major hurdle to finding an adequate solution notwithstanding the allegations that GoI agents/agencies have manipulated and exploited such divisions. At the same time, the exploitative methods of GoI could only Contain and Control the Naga Situation without finding an adequate solution to the Naga Issue. If the present initiative is sincere enough and goes far enough, the Nagas may find that it may no longer be enough to blame GoI for non-solution of the Naga Issue! Much will depend on Mrs Sonia Gandhi and Dr Manmohan Singh. Both are respected for wh o they are. The Prime Minister also enjoys emotional attachment as an MP from the region. Both sides know that the search for an adequate settlement of the Naga Issue has gone on for too long. One-upmanship and attempts to place oneself in a more advantageous position by force, at the cost of others, may not only lead to a lose-lose situation but also risk the possibility of leaders being cursed by future generations! The need is for win-win initiatives, if only for the sake of those they represent. WIN-WIN SITUATION It would seem that two main things and a lot of home-works are required for both sides before a win-win agreement could emerge. i) Government of India needs to carry further the recognition of Naga History and remove it from the shadow of “secession” or even “insurgency” simply because these are not true. GoI, for example, after many decades of denial, and military action, is coming back to recognizing, if silently, the existence of the 9-Points Agreement, or Hydari Agreement, of June 1947. Moreover, it is not possible to tal k about the 9-Points Agreement without also remembering August 14, 1947, and keeping at the back of one’s mind the Naga Memorandum to the Simon Commission in 1929. Equating and comparing the Naga Issue with other militant groups in NE, in the name of “insurgency”, make `India’ look small! (Personally, I have never been comfortable with the term “insurgency” in NE context because I don’t think any of these groups, certainly not the Nagas, give much store to whether the Congress or BJP or any other party is ruling in Delhi) . The history of any people, however seemingly insignificant, cannot be belittled. We are all aware of the few examples where history was attempted to be re-written. No one can really do harm to another without suffering some destruction oneself! ii) On the Naga side, the Nagas should gratefully accept the History God gave them as a people, conscious of other ethnic groups of similar size, including in their own neighbourhood! This should help them, in Christian humility, to admit to faults that have been committed along the way. This is where the need for reconciliation, and moving on, comes in especially in matters intra-Naga. With healing, the Naga people would then have the needed space, even enlightenment, to envision the future of their people and how they could contribute. Without reconciliation and healing, there is real chance of the worst sides of Naga history repeating itself and also encouraging the emergence of the bad traits in others! No one wants these. Further, Nagas will need the goodwill and active cooperation of all their neighbours. From above, it is quite clear that both GoI and the Naga side will have to do a lot of “homework” before an adequate final political settlement of the Naga Issue may happen. FUTURE ROUTE Both sides must recognize the following facts:- a) Regardless of whether a Naga is a Member of Indian Parliament, Minister in a State Government, senior GoI or State bureaucrat or employee, contractor, supplier, educationist, media person, ordinary villager etc. all Nagas recognize and accept the happenings of recent Naga political history such as Naga Memorandum to Simon Commission in 1929, Hydari Agreement of June 1947, Naga declaration of independence on August 14, 1947, Naga Plebiscite of 1951, etc. There is no dispute among Nagas where these above events are concerned. b) Despite its military and economic strengths/powers, and exercising these through various channels, GoI has only been able to exploit and manipulate Naga divisions through Control and Containment policies. The central issue (because of such policies?) could still not be addressed and, instead, created more room for divisions/exploitation while removing possible solutions further afield. What the costs to Naga Society are of such policies have yet to be assessed. c) Nagas must know and accept that it is now in their best interest to work out something tangible and honourable with the GoI. Nagas must accept, however painful, that they have missed several opportunities and there is a limit to how far they can blame others for these. Take two examples. (i) The Crown Colony concept, proposed by some British Colonial administrators, which was not far from sentiments expressed by Naga leaders. (ii) The historic visit to Kohima of Nehru with U Nu, his Burmese counterpart, was a great opportunity. Nagas may claim it was not their fault. The fact remains that Nagas were willing to jeopardize the future of their people because of the attitude of the then Deputy Commissioner, one individual! d) The biggest hurdle to an adequate political settlement has always been the “political”. Economic issues, where most Nagas are concerned, will only be the icing on the proverbial cake! Without some face-saving concession on the political side the Nagas may not see any forthcoming settlement as “honourable”. This is the Catch-22 of the Naga Issue. The positive element, today, is that both sides agree that solution must come through “talks” and not military action. e) Overwhelming majority of Nagas want solution. Three things are material here. (i) All Nagas want an “honourable settlement”. Much will depend on how far GoI is prepared to go to accommodate Naga aspirations and history. (ii) Any Naga leader/s or group/party playing spoilsport and standing in the way of an adequate settlement may, one day, regretfully discover that History is no servant to anyone and that it is best to pay healthy respect to it! Whether Overground or Underground, individual and groups interests must sub-serve the interests of the Naga people as a whole. (iii) The goodwill and active cooperation of all, especially those concerned and affected, third parties. Nagas must reach out and interact with neighbours. Nagas cannot expect satisfaction of their aspirations without also respecting the aspirations and sentiments of neighbours to the extent possible. FORUM FOR NAGA RECONCILIATION I had, on earlier occasions, written in support of the Forum for Naga Reconciliation, headed by Dr Wati Aier because I believe he knows about healing and reconciliation. In December 2001, the orphan choir he brought to Kohima to sing “Healing in Our Nation” is still imprinted in the minds of Naga people. The FNR has also made much headway. Any positives must be appreciated and supported. Healing and Reconciliation will lay the foundations for the rebirth of the Naga people. They will also ensure that any future political agreement will have a chance to work/succeed. But has the time come for the FNR to expand its base at home and grow to the stature it will need for next stage/s? A natural extension would be to sufficiently include, even make core partners, the Nagaland Christian Forum or at least the Nagaland Baptist Church Council. Such inclusion will not only provide the FNR with the needed pillars but will also be fitting in the light of peace movement history in Nagaland. A unified Naga Church will also inspire and give confidence to all Nagas. CONCLUSION It is said that nothing can stop an idea whose time has come. Equally true is that when the time has not come, it is of no use banging one’s head to force it to happen! Take an example. Just a few years ago, the idea of healing and reconciliation failed to make headway despite all the emotional as well as rational and objective explanations given out. Today, most Nagas, thank God, are going out full-throated for these same objectives! This gives hope for Naga healing and restoration, the only adequate basis from which something new and better may emerge for the Naga people! For the above to fully happen, magnanimity and largeness of heart on the part of the Government and people of India will be required as well. Such magnanimity, one thinks, will also help Spiritual India to re-find her Soul which, in turn, could lead to India finding her true destiny?

Affinities between Nagas and Tribes of Southern Seas

Abstract: The study of similarities between Nagas and tribes of southern seas (Philippines, Malaysia, Indonesia, Taiwan etc) is to trace the origin of Nagas. The present study of affinities between Nagas and tribes of southern seas is convincing that they had same ancestor/group and originated from same place.

Similarities between Nagas and Tribes of Southern Seas

The comparative study of the Nagas in India and Myanmar and some of the Indigenous People of Philippines, Indonesia, Malaysia and Taiwan shows their similarities in their socio-cultural life. The Naga scholars believed that Nagas lived in the Chindwin and Irranwandy valley before they migrated to Naga Hills. They also believed that they lived near the Island or Southern seas coastal areas and retreated to north west of Myanmar and later migrated to the Naga Hills – while the other groups of Naga went further to the southern seas of Malaysia, Indonesia, Taiwan and Philippines.

Many authorities on Naga suggested that the custom and tradition of Naga is very resembled with those tribes in Southern Seas (Malaysia, Indonesia, Philippine etc). Some of the tribes living in Southeast Asian countries like Malaysia, Indonesia, Philippines and Taiwan are quite similar with the Naga people in many aspects. The custom and tradition practices by Nagas like Headhunting, Dormitory system, Tattooing, Platform burial, looms, terraces rice field etc are resemble to those tribes in the Southern Seas. Mc Govern writes that Nagas are very similar to the Dyaks and Kayans of Borneo, Bataks of Sumatra and certain groups of Formosa (Taiwan) and several other groups in Philippines. Some of the other writers like, W.C. Smith, Barrows, Shakespeare etc, described the affinities of Nagas with those tribes of Malaysia, Borneo, Philippines, Indonesia and Sumatra.

I. Affinities between Nagas and Igorots (Philippines Tribes)

Barrows writes on Igorots, the tribe of Philippines that it is the customs of all these tribes to chop off the head of the victims in battle or murder and carry them home as trophies, where they form the object of feasting and celebrations.

The Igorots (Philippines tribe) are grouped into six ethno-linguistic groups like Bontoc, Ibaloi, Ifugao, Isneg (Apayao) Kankanaey and Kalinga. The ethno-linguistic groups of Igorots like Bontoc, Isneg and Kalinga were well known for their Headhunting like the Nagas in India. The Nagas carried home the chop off head of the victims as trophies and celebrated with other people in the village. The practice of headhunting was based on the belief that great power lies in human head. It was also believed that when the headhunter brought the head of their enemy – it brings fertility and bumper crops in their fields. The warriors or headhunters who brought the heads of the victim were highly respected in the society in those days. Headhunting was gradually changed with the advent of Christianity to Igorots and Nagas. The tradition and custom of the Igorots tribe in Philippines is very similar to the Naga tribes in India in many aspects. Some of the similarities in their tradition and customs are given below as –

“The Bontoc live in the bank of the Chico River. It used to be a group that was known because of its Headhunting practices. Present day Bontocs are peaceful agricultural people who have, by choice retained most of their contacts with other people…The Isneg inhabits in the banks of the Apayao River and its tributaries in Northern Luzon. Like most erstwhile Headhunters. The Kalingas are noted for their strong sense of tribal awareness and the peace pacts they have made among themselves. They practice both wet and dry rice farming and they have developed an institution of peace pacts which has minimized traditional warfare and Head-hunting.”1

The headhunting practiced was reported in Philippines by Martin de Rada in 1577 and this practiced was abandoned formally by Kalingas group of Luzon only in the beginning of the 20th century.2 Headhunting in Naga Hills virtually ceased soon after the British commenced to control over in many Naga villages, though it continued in Tuensang areas and some other villages where British interference is ineffective. The last headhunting in Naga Hills was reported and recorded in 1958.3 The Morung (Nagas Dormitory) system practiced in olden days was same with those Igorots. The young Naga boys and girls slept in their Morungs (dormitories) in ancient time. In those days, the Morung was the center of education to learn many things in their lives. Different kinds of training were carried out in Men’s Morung. In every village there were two or three Morungs both for boys and girls. The young men and women continue to live in Morung till they are married. The boys go to girls Morung but the girls were not permitted to enter in boys Morung. After the advent of Christianity in Naga Hills – Morungs were vanished from the village. The Bontoc and Kankanaey groups of Igorots were also well known for their dormitory system.

The Bontoc, “Traditionally, young men and women lived in dormitories and ate meals with their families. This gradually changed as with advent of Christianity…Two famous institutions of the Kankana-ey Mountains province are the Dap-ay the men’s dormitory and civic center, and the Ebgan, the girl’s dormitory where courtship between young men and women took place.”4 During the time of dormitory system prevailed in Naga society – the courtship between young men and women took place in girls’ dormitory.

 Still some young boys used to sleep together in a house in some villages but the Morung system is no more existing where courtship is carried out like in the olden days. The young men going to girls’ house to have fun together or courtship is still very common in some Naga villages. The Ibaloi and Ifugao groups are also well known for their prestige feast of the wealthy. This kind of feast is quite similar to the Nagas’ Feast of Merits. During the Naga’s Feast of Merit, the host or donor of the feast offer to kill lots of Mithun (Buffaloes), Cows etc and distributed to the villagers. The host also freely provided abundant of rice beer to the villagers.

The Feast of Merit continues for 4-5 days in many tribes but the number of days of feast varies from one tribe to another tribes. “The Ibalois’s feast is the Pesshet, a public prestige feast of the wealthy, that could last for weeks and involving the butchering and sacrifice dozens of animals…The Ifugao’s highest prestige feast are the “Hagabi” for the most wealthy, and the “Uyauy” a feast for those immediately below the wealthiest.”5 The Naga people also have the similar system of feast like Hagabi and Uyauy for the rich and very rich people. The amount of distribution of meats and offering rice beer is depended on the donor of the Feast of Merit (Zhosou) according to his richness.

In Naga society – a wealthy person repeats the Feast of Merit a number of times. The wealthy people treated the Feast of Merits more than one village, while the less wealthy people treated the feast only in their village. It also depends on richness of the donor to butcher how many animals for the villagers. One of the Naga Scholars late Shimray wrote, “The philosophy behind the performance of feast of merit is that the performer is honoured when he alive and remembered after death. The deeper philosophy involved is, however, the sense of generosity and the warm heartedness towards the poor people who are fed on the occasion.”6

The last Feast of Merit in Poumai Naga tribe was held in January 2004 at Liyai Khullen village and another Feast of Merit was held in 1999 in Koide village (My native village). The Feast of Merit is hardly reported in 21st century in many Naga villages since most of the Nagas adopted Christianity. The heathens also seem give less important in Feast of Merit due to influence of the Christianity. The Ifugao and Kalingas groups are good in terrace rice cultivation and their type of terrace farming is similar with the Nagas. “The country of the Ifugao in the southern part of the Cordillera region is best known for its famous rice terraces, which in modern times have become one of the big tourist attractions of the Philippines… The Kalingas…practice both wet and dry rice farming…The Kankan-ey built showing terraces to maximized farm space in the rugged terrain of the Cordilleras”7

 W.C. Smith an authority of Nagas also pointed out the similarities between Nagas and Dayaks of Kalimantan (Borneo) in rice terrace cultivation. There are lots of similarities between the Nagas and the tribes of Igorots in Philippines in terrace cultivation. All the Naga tribes practiced terrace fields cultivation especially in Poumai Naga areas, where there is no much shifting cultivation in present context. About the disputes in Naga village, some of the leaders (elders) in the village deals all kind of disputes arise in the village. Naga society is a democratic society; all the people involved in any disputes depending on the seriousness of the problem. But the leaders in the villages settle the disputes, which do not need to take the voices of the public. The kind of dispute settlement by the Naga leaders is parallel to those Kalinga societies. The Kalinga society, “Disputes are usually settled by the regional leaders, who listen to all sides and then impose fines on the guilty party. There are the formal council meetings but carry a good deal authority.”8

II. Affinities between Nagas and the Tribes of Malaysia

 The largest state in Malaysia, Sarawak is comprised of ethnically diverse population, which consists of both the indigenous and non-indigenous peoples.

The indigenous people constitute of Bisayuh, Kenyaks, Iban, Malays, Pennan, Malanau, Kayan, Kelabit, Muruts and Pennan. The indigenous people according to the 2000 Census is 1.46 Millions, forming 70.6% of the total population of 2.07 millions. The Ibans also known as Sea Dayaks represent the largest group with a total population of 6000,000, which is 29.1% of the state total population. Like the Malays, the Ibans are of Proto-Malay decent; their origin traced back to Yunnam China.9 The Nagas tradition and customs have affinities with some of the Malaysia tribes in many aspects. The Iban, reputed to be the most fearsome of the Borneo’s headhunters, “It was not so long ago that the Iban celebrated the captured heads with a great festival called Gawal Kenyalang (the Hornbill festival). It was believed that the magical power of the heads would bring strength, virtue and prosperity to the long house.”10 Peter Kunstadter who studied the south Asian tribes also mentioned about the headhunting in Sarawak and the rest of Borneo, “This is all tied up with the past traditions of headhunting and aggression and warlikness, which were very much a part of pagan animism among the hill peoples of Sarawak and the rest of Borneo.”11

The reason or the purpose of headhunting by the Iban is quite similar with the Nagas. The Nagas take a head to reveal his manhood also they believed that bringing a head to their village brings prosperity in the village. Nagas had their own beliefs about the value of human heads. They believed that heads of those belonging to villages other than their own would add to the fertility of the soil. It is also an important factor to bring the head to be recognized in the society12. The British intervention on Nagas headhunting after 1832 and introduction of Christianity brought to cease in headhunting. No longer, the Nagas practice headhunting but the skulls of man hanging in old Nagas houses can be still found in some remote villages. “Thankfully the Iban no longer headhunt, and have adopted a peaceful agrarian lifestyle. Any modern day visitor to an Iban longhouse will testify that they are a generous, hospitable and placid people…. Although the majority of Iban are now a days Christian, many traditional rituals are still practiced, including the Gawai Dayak (harvest festival) Gawai Kenyalang (Hornbill festival) and Gawai Antu (festival of the dead). The traditional Iban religion is a fusion of animistic and Hindu-Buddhist beliefs, and they worship a triumvirate of gods under the authority of Singalang Burung, the bird-god of war, Iban woman are superb weavers, using the back strap loom, while Iban men are excellent silversmiths.”13

The ancient Nagas and the Iban people were resembled in their tradition and customs, like Headhunting, animistic religion, harvesting festival, hornbill festival, woman-weaving etc. The Harvesting festival and Hornbill festival are still very common in Nagaland (Nagalim). Every year the Hornbill festival is hold in Nagaland. Recently the Hornbill Festival in Nagaland was held from 1st –5th December 2003 at newly constructed Naga Heritage Complex at Kisama. The majority of the Nagas had adopted Christianity but they still practiced traditional festival like the Iban people. Both ancient and modern people of Iban are similar with the Nagas in India. The Nagas women are good in weaving clothes like the Iban women. All the Naga tribes have different beautiful color of shawls representing their own tribes. There are also many Nagas expert in blacksmiths. The Nagas men made all kinds of sword, dao, knife, spear etc for different purposes. Nagas are similar with the Iban people in religion, tradition and custom, festival, economic activities etc. Besides, they also have similar attitudes to the outsiders and to their fellow people.

The Nagas are generous, hospitable, frankly, honest and amicable, as many authors on Nagas had written about the Nagas. The Iban were largely known for their fierce reputation as warriors, particularly because of their headhunting tradition. In fact, it was as recent as during World War II, the community celebrated the victorious warriors of a headhunting raid with a grand festival called the Gawai Kenyalang (the Hornbill Festival). The tradition of headhunting gradually came to an end after the British made it illegal after the war. A large majority has become Christians although they still maintain their strong cultural identity and heritage, keeping their traditional beliefs.14

The Nagas are very resemble with those nomadic people of Penan tribe. Those Penan people who have converted into Christianity no longer live the nomadic life and have settled in long houses. Their long houses are similar with the ancient Naga houses where they built the big houses for the village chief and dormitories. The Orang Ulu another group of people from Borneo is also resemble with the Naga people in some aspects. Most of the Orang Ulu people are now Christian and they are warm and hospitable people like the Nagas. Their long houses and woodcarvings houses are similar with the Naga ancient houses.

III. Affinities between Nagas and Indonesia Tribes

There are some affinities between Naga tribe and some of the indigenous people in Indonesia. Some of the tribes in Indonesia like Batak, Dayak, Toraja, Bugis etc have some resemblance in their customs and tradition with the Naga people. Headhunting, house structure and social structure is similar with Naga tribe in India. Today, many Bataks tribe living in Sumatra were converted into Christianity and Islam.

There are six groups of Batak living around Danu Toba who distinguish themselves with their languages and habits.15 The Nagas and Bataks tribes are parallel in their tradition and customs. Both the tribes were well known for their headhunting. They were isolated for centuries from other contacts living in the hilly regions. “The Bataks, is infamous tribe of former cannibals and headhunters. Their bloody feuds and guerrilla attacks on each other’s villages gained an apparently well-earned reputation for ferocity. They also practiced ritual cannibalism in which a token piece of flesh – of a slain enemy or of one judge guilty of a major violation of traditional laws – was eaten. The heads and hands of war captives were preserved as trophies.”16 The Bataks also preserved the head of the war victims as trophies like the Naga tribe.

In those days, reputation of man or manhood is reveal through their headhunting skills and bravery. The indigenous people in Borneo (Indonesia), known to the outside world as the Dayaks live by shifting rice cultivation and by farming of Sago palms. They are divided into different tribes, which were formerly prone to the internecine warfare that their headhunting customs demanded. Although, they are now mostly converted to Christianity, their cultures retain a great deal of their original vigor. Traditionally, the Dayaks live in communal long houses known as Lamin in East and West Kalimantan, Sarawak and Brunei. Long houses are usually built parallel to the river, and rice barns and storehouses containing valuable is kept separate from the main building, to keep away from fire.17 In most of the Naga villages, there is separate house like those of Dayak tribes for living and storehouse.

Storehouses are build near to the main house, which keep rice barns, millets and other barns to avoid fire from main house incase any fire broke out from main house. The seafaring Bugis are found all over the Indonesian archipelago. They have settled in the Riau Islands, Sumatra, Kalimantan, Sumbawa and Malaysia and have trading with all the smaller Islands. The Bugis have traditionally lived in pile-built wooden houses with slatted bamboo floors similar in style and layout to the basic Malay prototype. The characteristic decorative feature is a pair of crossed roof finials symbolizing buffalo horns.18

Some of the Naga tribes also lived in pile-built houses like those Bugis. The Nagas old house structure is very similar to that of Bugis old house, which have a pair of crossed roof symbolizing the buffalo horns. The Nagas who treated the ‘Feast of Merit’ to the people have such kind of house structure with diagonally crossed wooden beam, which is attached to the eaves of the house symbolizing the buffalo horns. The house with diagonally crossed wooden beam above the eaves is gradually vanishing. There is one Church at Senapati, Manipur where we can find the old Naga house structure with diagonally crossed concrete beam placed above the eaves symbolizing the buffalo horns. The Tana Toraja is located in the northern part of the South Sulaweshi Province.

Toraja is a name of Bugis origin given to the different people of the mountainous regions of the northern part, which remained isolated until recently. Their native religion is megalithic and animistic, and is characterized by animal sacrifices, ostentatious funeral rites and huge communal feasts. “In former times, Toraja villages were sited strategically on hilltops and fortified to such an extent that sometimes access was only possible through tunnels bored through rock. This was all part of then common Indonesian custom of headhunting and inter-village raids.

The Dutch pacified the Toraja and forced them to leave the hills and to build their villages in the valleys, and they also introduced wet-rice cultivation.”19 The Nagas villages are also situated on hilltops and fortified in ancient time to protect from their enemies’ attack. There was headhunting between inter-village and tribe so it became necessary for them to fortify and to have village gate in all the villages. In the case of Nagas, the British pacified them and later there was no headhunting.

On the front of the wall in most of the Toraja important houses are decorated with wooden buffalo head, adorned with actual horns.20 In most of the houses in Naga villages also have similar decoration like the Toraja houses with carved wooden buffalo horns and real buffaloes horns hanged on the front of the wall. The number of real buffalo hanging on the front wall is depends on how many cattle killed during the Feast of Merit. But the other carved wooden horns are depended on the sculptured and designed of the house owner. The carved wooden buffalo horns and real buffalo horns hanging on the front wall of the house are still found in many Nagas villages.

IV. Affinities between Nagas and Taiwan Tribes

There are ten tribes in Taiwan (Formosa) and each tribe have different culture and tradition. The Puyuma and Tsou tribes have some resemblance with Nagas tribe in their tradition. The Payuma tribe had the institutions for males and they stayed in their Assembly Hall, so as to build them strong bodies to protect their tribe. Before men get married they stay in their assembly hall. These groups are divided according to their ages and they are trained to defend their tribe.21

 The Nagas had very similar assembly hall or Morung, where males stay there and trained in different ways in singing, folkdance, fighting and other skills. The Naga men also lived in their Morung till they get married. To quote Elwin Verrier, he writes, “Prominent in many villages is the Morung or dormitory for the young unmarried men – some tribes also have small house for the unmarried girls. The morung are guard-houses, recreation clubs, centres of education, art and discipline and have an important ceremonial purpose.”22 In Naga society even the females group also have assembly hall or Morung (dormitory) where different age group sleep together.

The different activities carried out in Puyuma assembly hall and Nagas Morung is similar in many aspects. The TSOU tribe of Taiwan also have assembly hall. The young men lived in Assembly Hall and are trained in different skills before they are married. There are traditional taboos prohibiting the women from setting foot into the “Kuba” (the Assembly Halls)23 Like the Tsou tribe, the Naga tribe also have a kind of Assembly hall called “Morung”. The young man folk stay in Morung and were trained in different skills till they are married.

The Naga young woman folk have separate Morung, the man can go to female’s Morung but the females are prohibited to enter into man’s Morung, which is also similar with the Tsou tribe. The Nagas belief that if woman enter the men’s dormitory, it would bring misfortune in the village, thus woman was restricted to enter in men’s Morung. “Headhunting was a cultural practice of some of the indigenous tribe of Taiwan. The men of the Atayal tribes were required to bring back a head to earn manhood and the ability to marry headhunting struck fear in many settles on the Island who gave the people the name “savages”. The Japanese abolished the practice during their occupation from the 1890s to the 1940s.”24

The Naga tribes also required like the Atayal tribe of Taiwan to bring back a head to earn manhood and ability to get marry a beautiful woman in the village. For those people who could not get even single head couldn’t elevate their reputation and status in the society in those days. In those days, bringing a choke off head from other village is a must to be highly recognised and to earn high status in the society.

The similarities in custom and tradition of Nagas with some of the Indigenous tribe in Philippines, Indonesia, Malaysia and Taiwan is convincing that once the Nagas lived near the Southern Seas or Archipelago and migrated from the southern seas to the present Naga Hills. It also believed that some of the indigenous groups of Philippines, Indonesia, Malaysia and Taiwan were the same group of Nagas who retreated from the southern seas of Myanmar. Some of the Naga scholars believed that some of the descendants of Nagas were left near the seacoast and those people went further to the southern archipelago.

The Malay tribe is the largest ethnic group in Malaysia, accounting for more than half of the population in Malaysia. Their origin is traced back to Yunnam China through the Proto-Malays and Deuteron-Malays, which belong to the broader-based Malayo-Polynesian group of races. These early aboriginal groups first reached the Peninsula around 2000BC. Since their arrival, the cultures of the Peninsular Malays have been shaped and reshaped through many influences from those vicinity areas of Java and Sumatra, the Indian sub-continent, China, the Middle east, and the West, as they have large trade with them, resulting to variation in customs and social identies.25 Some of the Nagas writers also traced back their origin to Yunnam Province of China, which assumed that some of the tribes in Southern Seas are to be the same ancestor.

Conclusion

The above comparative study in affinities and origin is convincing that some of the indigenous tribe of Malaysia and other tribes in southern seas of Philippines, Taiwan and Indonesia are the same ancestors/group and have same origin of place. Some of the Nagas writers traced back the origin of Nagas to Yunnam Province of China like some of the writers from Malaysia tracing back their origin to Yunnam Province of China. Some Naga scholars also believe that some of the Naga groups went further to the southern seas of Myanmar, Malaysia, Taiwan, Philippines and Indonesia. The Nagas and some of the indigenous groups of Philippines, Taiwan, Indonesia and Malaysia may be the same tribe/group originated from China but due to influence from other people and differences in environments made them variation in their culture and customs.

If they are not influenced from other people and bring changed due to environment – it may still retain their ancient culture and customs, which will be easier to study about their similarities. There are some similarities in customs and traditions; they also traced back their origin to Yunnam Province of China. But the study of DNA and analysis of Nagas with those tribes in Archipelago can give us scientific proof and conclude that they are from the same descendants. There is great possibility that in deep comparative study of origin of Nagas and some indigenous people in Philippines, Malaysia, Indonesia and Taiwan in the future may conclude that they are from the same origin and same ancestor in examination of archaeology and DNA.

References 1. (http://www.geocities.com/tokyo/pagoa/4820/sagada/fok-stories.html) References used: i. Philippines ethnic Motifs vol.3 as part of the Okir projected by the product Devt. And design center of the Philippine and Philippine national museum. ii. Unreached Peoples’ 81 –David C. Cook Publishing Co. iii. Cordilla Philippines iv. Bibak NE homepage) Page-1

 

2. Website: www.lard.net/headhunters.html (copyright 1996, Encyclopedia Britannica Inc) Website visited on 12-02-03

3. Elwin Verrier 1961, Nagaland, Shillong: Published by P.Dutta for the research Dept. Adviser’s Secretariat Page –12

4. (http://www.geocities.com/tokyo/pagoa/4820/sagada/folk-stories.html) website Visited on 20-2-2003

5. Ibid

6. Shimray R.R.1985 Origin and Culture of Nagas, New Delhi, Somsok Publications, Page-113

7. (http://www.geocities.com/tokyo/pagoa/4820/sagada/folk-stories.html) Website visited on 20-2-2003

8. Ibid

9. (http://www.allmalaysia.info/msiaknow/iban-ethnicity.asp) All the figures are from Year Book of Statistics, Sarawak 2001, Dept. of Statistics Malaysia, visited on 10-3-03

10. (http://www.sarawaktourism.com/malays.html) website visited on 21-2-2003

11. Peter Kunstadkar, p-339

12. Shimray R.R.1985 Origin and Culture of Nagas, New Delhi, Somsok Publications, Page-72

13. (http://www.sarawaktourism.com/malays.html) website visited on 21-2-2003

14. Ibid

15. ttp://www.asiatravelling.net/indonesia/sumatra/sumatra_culture.htm) Website visited on 21- 2-03

16. Ibid

17. (http://www.sunsite.ui.ac.id/unscol/english/sulawesi.html) visited on 20-9-03

18. Ibid

19. Ibid

20. (http://www.atayal.org/tribe.asp) visited on 04-02-04

21. Elwin Verrier 1961, Nagaland, Shillong: Published by P.Dutta for the research Dept. Adviser’s Secretariat Page –8

22. (http://www.atayal.org/tribe.asp) visited on 04-02-04

23. (http://www.atayal.org/TT_headhunting.asp) visited on 04-02-04

24. (http://www.allmalaysia.info/msiaknow/malay_ethnicity.asp) visited on 10-3-03

25. (http://www.allmalaysia.info/msiaknow/iban-ethnicity.asp) visited on 10-3-03

Copyright@Dr.Thohe Pou

AR apprehends four armed NSCN-IM cadres

Source: Hueiyen News Service

Kohima, August 27 2009: Acting on a specific information about the presence of NSCN-IM cadres with arms in general area of Forest Colony in Pfutsero under Phek district of Nagaland, the Assam Rifles launched a quick operation to cordon and search the suspected areas.

According Assam Rifle sources, during search operation conducted today, four NSCN (IM) cadres with arms identified as ‘SS 2nd Lt.’ Pina, ‘SS Sgt Maj’ Leidong, ‘SS Sgt’ Kheyese and ‘SS Cpl’ Puman were apprehended .

One Sten Gun, one 9mm Pistol, 27 rounds of 9mm, two magazines of Sten Gun and combat uniforms were recovered from their possession, according to the Assam Rifles source.

The apprehended individuals were handed over to Police Station Pfutsero and arms ammunition retained by the unit.

In a separate incident during a routine Mobile Vehicle Check Post established at MS Colony near Rangapahar in Dimapur a white colour Maruti Esteem car (ML- 07A 2319) was searched leading to recovery of 36.7 Kg Ganja in 29 packets from two individuals identified as Khol (32) of Mao village of Manipur and Lokho (22) of Rabunamai, also from Manipur.

Both individuals have been handed over to Sub Urban PS, Dimapur.

Corrigendum:’Lugathang’ villager under Khoupum PS in Tamenglong district mentioned in the report published in this newspaper on Thursday under the headline, ‘IM cadres beat up three’ should be read as ‘Luwang Long’ village.

Warn the Allege Anti-Naga in Public

-Dr. R.B.Thohe Pou
“A good leader is good as your good parent but the bad leader is bad as your unconcern parent”

Should we request the Naga National workers (NNW) to give warning to the allege anti-Naga person before the death penalty is given or should we continue to snub their present system and live a happy life? The dead man has no more voice to give his own statements; the public start to question and lose the trust. But should we blame the flawed system or the inefficiency of the individual leader? The Naga National Workers regardless of any factional group may need to gain more support from the Naga public but it can be done only if their present system is changed and improve the efficiency of their leaders’ work.
In this transitional stage of struggling to get the Rights to Self-determination (RSD), we need to build a good rapport between the Naga National Workers and the Naga public. It is frequently alleged by the relatives of the victims that the NNW did not serve any warning before his or her death penalty and the NNW also to use to allege of warning be given before the death penalty; so it comes two different versions and whom to trust now as it is a game of secrecy only. The NNW were not formed illegally; as they are legally working for the Naga people, they may have the right to serve notice or warn any individual publicly without playing the game of secrecy. The game of secrecy and ambiguity brings only suspicion in the mind of the people.
The NNW leaders may have the right to serve notice or warning to any allege person who is working against the national interest. But it would be a great shame to serve a death sentence when so called rich or businessmen failed to pay extortion money or whatever you named it. It may be important to note that the Naga people have different factional groups and we can’t deny that the people support only one factional group. It may be impossible to survive different factional groups without fratricidal or bloody feud without the people support and intelligent work given by the public. So it is clearly shows that the Naga publics are also divided into different groups according to the different factional groups.
The recent killing of late Khathing by NSCN-IM and charge sheet given to Khathing’s son and the question rise by Khathing’s son regarding the charge sheet clearly shows the misunderstanding between the victim’s kin and the NSCN-IM, which also gives mystification in the mind of the public. In this particular case, if the warning would have been given publicly – the victim might have changed his attitude or the victim’s kin might have not rise any question against the NSCN. But now the consequences in the mind of the public may not be the same as they unconsciously assume to be as many Nagas might have different opinions about their system prevailing now. In every society or nation – different opinion or misunderstanding means more disunity only. There would be many other similar cases in Naga history commencing from Sakhrie killing to present stage of Naga struggles for sovereignty, when the victim’s kin alleged that they did not get any warning from the NNW before the death penalty is given to the victim but some of the victim’s kin silently suffered without raising any question against them or seeking any justification. In a very mystery case in 2008, the death penalty was given by so called the NNW to one person without giving any warning but due to God’s grace the death penalty was revoked mystically by the highest authority of the national workers as he was found to be an unblemished person. Oh! What a mystery it is. Anybody who is working against the interest of the Naga people may deserve the severe punishment but warning should be served before any death penalty is carry out so as to bring better relationship between the public and NNW.

 

Do the Naga national workers need to warn the allege anti-Naga publicly? Why the NNW need to warn in public or openly (local dailies) to the allege anti-Naga person before the death penalty is given? The national workers may have the right to serve the notice secretly to the allege person involved in any anti-Naga activities but it will definitely have better rapport and unity among the public and the leaders if the warning is given publicly. Some of the important aspects that need to warn publicly can be highlighted briefly as:
Firstly, to stop anti-national work: In the name of NNW, the warning may be issued to any allege anti-Naga person. But the main purpose of warning should be to stop the work of any kind of anti-national interest and to work for the nation together. We don’t have to give any warning if we want to kill him or her secretly out of jealousy or trivial crime. So the warning may need to be given to him or her also to the family; at the same time it may require to be warned publicly in local dailies.
Secondly, allege person to repent: The allege person who is working against the national interest will understand the seriousness and change automatically for our life is more than anything else in this world. In case of any differences can be brought before the national leaders; the public leaders can also study the fact and judge or give support to the national workers or to the allege anti-Naga person. However many times the victim’s relatives alleged that not a single warning was given to him or her, which gives a doubt in the mind of the public on national workers till NNW clarify with some evidences. We know that it is always better to have trust and good rapport than rebuilding the good rapport after losing trust.
Thirdly, to accept death penalty: The victim’s kin may accept the death penalty if the warning is served to the family members before the death penalty is awarded to him or her. However in some cases, the victim’s alleged that there is not any warning given to him or her. If the national workers give warning to any alleged person, it may require having the acknowledgement note from the alleged person so that there will be not any accusation from the victim’s kin after death penalty and bring doubt to the mind of the public.
Fourthly, public are the witness: Advantage in warning the alleged person in public is that the public may become the witness of the warning given to the alleged person working against the national interest. When there is witness – nobody can claim and send out any erroneous propaganda against the national workers.
Fifthly, good rapport between NNW and the Public: It would definitely bring better rapport between the national workers and the Naga public in the process of struggling to get the Rights to Self Determination. Unless there is transparency in the system – anybody can take advantage of the defective system and bring more disunity among the Naga people.
It is not only the Naga insurgent but any insurgent group claiming to work for their nation may need to warn the alleged person in public so as to bring better rapport between the insurgent and the public. Let the people trust and give you support for whatever you are doing and sacrificing for the nation as you show the transparency and sincerity in your works.

`

Contribution of late Khathing towards Naga movement

I would like to highlight a few contributions that Khathing made during his lifetime to the Naga movement. He resigned from his govt. service to serve the people as a social worker, first as the Phalee village secretary. He contested the Manipur state Assembly elections as one of the leading proponents of ‘Naga Integration’. He became the first chairman of the Autonomous District council, but relinquished the post for the Naga national cause. During the Prime Ministership of Indira Gandhi, he went twice to the NSCN General Hqrs, Kachin in erst. Burma, risking his own life, and met with the NSCN Chairman, Isaac Swu, Vice chairman, S. Khaplang and Gen. secy. Th. Muivah to mediate a peace settlement between the NSCN and the Govt. of India. Though he was elected again, he was booked under the NSA and put behind bars for more than a year, and apprehended several times for his proximity with the NSCN. He stood for MLA election while being imprisoned in the Varanasi central jail. Many Indian politicians tried to win over Khathing by offering some appointments or inducements. But he preferred living as a poor, upright nationalist than leading a luxurious life of a renegade. Thus, his family (seven children and now deceased wife) had to live from hand to mouth and discontinued their studies, while he had to live like a fugitive, as the enemies were always on a look-out for him; he was picked up, detained and tortured many a times, and was also among the hit-list of anti-NSCN groups. His eldest son who was doing graduation at Patkai Christian College joined the Naga freedom struggle in 1984. He as well as his 4-5 first cousins sacrificed their lives for the cause. Many of his close relatives are still in the forefront of the movement. Khathing was also denied ticket by many political parties to contest a seat in the Assembly for his linkage with the NSCN. He later contested the Tangkhul Naga Long presidential election and campaigned for peace-talk between the NSCN and the GOI, but was defeated by an anti-NSCN candidate. Khathing was called to Shillong by the NSCN leaders on several occasions, before and after the cease-fire agreement. He was sent to Delhi twice to lobby Indian policy-makers for an honourable, lasting solution to the vexed Naga issue. He disagreed with some NSCN leaders regarding the political strategy of participating in Indian electoral politics by sponsoring candidates to raise the Naga Integration issue in Parliament and state assembly. He opined that the GOI would easily see through, and thus NSCN’s bargaining power would be drastically diminished, if not lost. But till his last breath, he stood for the Naga national cause, the long cherished Naga Dream; its fulfillment had been his only mission in life. He would often say, ‘It is not an illusion, but a reality; not just a desirable thing but a complete necessity”. You can call him any namso, the worrying thing about this political murder is: if a person like Khathing who had sacrificed his career, his children and his everything, did not deserve even a room for discussion, a charge or a warning or a trial before execution, we all can well imagine what is in store for other Naga civilians. If 4-5 decades of dedicated service and commitment could not earn him even a single chance for forgiveness (even if he had committed a crime), we can understand how grateful and forgiving our People’s Republic can be. It speaks volumes about the people’s government, its machineries, the future of the movement and the fate of those propounding the cause. Like a mirage or rainbow, we may never find it. May the dream not die with him! May his spirit be with us all through the journey!

P. Shimreisa, political associate of Lt. Khathing, Viewland, Ukhrul.

source:http://nagasonline.com/News/article/sid=131.html