IS INDIAN GOVERNMENT READY TO ACCEPT NAGA NATION?

HISTORICAL BACKGOUND OF NAGA POLITICAL NATIONALISM: The Nagas are the first settler in Naga ancestral homeland and we/Naga have been living as free nation until British colonization taking place in south East Asia. Nagas have been fighting to British and to the India and Burma for their illegal occupation of Nagalim. The Naga nationalism begin in 1 91 8 when 2000 Nagas as labor corps sent by British Government to France returned. They together with the British officials, formed the Naga Club in 1 91 8 providing the sociopolitical foundation for the Naga nationalist movement. The social legitimacy has been a part of the Naga struggle for unique history, political representation and dignity. Starting way back in 1918 by the Naga Club, the Naga ethnic movement was further entrenched in 1929 when the Club submitted a memorandum to the Simon Commission in which it stated that those from mainland India and the Nagas have nothing in common. The Naga Club was followed up by the Naga National Council (NNC) formed in 1946 by the charismatic leader A Z Phizo. We need to study what happened to Naga’s Freedom Declaration on 1 4 August 1 947 which was an undeniable fact? Why wouldn’t the UN recognize the Nagas independent Declaration even when it was said to have communicated via telegram?

NNC conducted plebiscite in 1951 where 99.9% voted for free Nagaland. The period of the 1950s, 1960s and the 1970s were turbulent periods in Naga inhabited area with insurgency and counterinsurgency resulting in civilian deaths. In 1964, a Nagaland Peace Mission was formed which signed a ceasefire with Phizo, only to last till 1968. In 1975, the Shillong Accord was signed in which the NNC agreed to give up arms and accept the Indian Constitution. Muivah and Swu, who were then NNC members revolted, and went on to form the National Socialist Council of Nagaland (NSCN) in 1980 with S S Khaplang. In 1988, the NSCN split due to leadership differences into the NSCN (IM) and the NSCN (K). Then came NSCN (U) out of NSCN IM, and Likewise NSCN K split into NSCN KK & NSCN R in the recent past. At the end of the day, whether it is NSCN-K, NSCN-IM, NSCN-R, NSCN-KK etc they are Nagas, they are our people. Thus, the discourse of Naga’s political movement suggests that the Naga national movement had earned with blood, sweat and tears. And it was technically and forcefully fragmented and put them into the hands of many internal and external actors creating multiple stakeholders so that until all these slices are brought together, it cannot be put to shape. Thereby, I strongly advocate for reconciliation and shun factional clashes for money (taxes collection) and power (leadership). Listen to people’s voice and work together by leaving all differences aside in order to attain our goal. There are many professional experts in their own field of which collective leaderships is an example. They know exactly what is to be done. We ought to respect one another and support toward reconciliation for NPGs. Without peaceful solution and without unity of Nagas it will be fighting a losing war; and we must select the deserve candidate to lead our society.
When I was young, I heard that Naga Club was form on 1918 to protect Nagalim from British Empire and later on come Nation National Council and I was one of the hard-core supporters of NNC and I heard many story of Naga National Movement from my grandpa who was an active member of NNC but when I grew up, there are many version of the story which gives me better ideas to understand the Naga National Movement. I read many books on Naga issues and I find that Nagas are ‘nationalist and religious’ but factionalism is the main problem, and on the other hand, Indian are not honest in politics. However, recently Modi led NDA govt. are very much positive with NSCN IM for some reasons. When I was professionally trained in Law and Governance at APU, I remember one of the focal points that the road is the backbone of economic development and quality education is the powerhouse of social progress in the modern society and the pride of the state. We can reflect back to our National movement that the constant support of every citizen directly or indirectly to Naga leaders for every activity is very essential to come for final settlement, and using the power-house of the members in our society is the pride of the Naga Nation. The current burning issue in our Naga political scenario signifies our positions, and the demand for IPL by Meitei diverted to pass three bills which affect the Nagas tribal in Manipur in long term policy; because it is not surprising that the JCILPS has been able to dictate terms to the state government into accepting them: However, that may turn out to be the easier part. For the proposed legislation to become law, and if the hill areas are to be within its ambit, that will require the concurrence of the HAC which is unlikely to happen. The bill, if passed in the assembly, will have to go to the Governor and the Union where it will most probably be stuck. Thereby every concern citizens should understand that representative govt. is not always responsive govt. in our society. On the other hand, “Peace Accord” has signed on 3rd August 2015 between Indian and NSCN (IM) in New Delhi. Mr. Modi led NDA govt. foreign policy especially ‘Act East Policy’ has articulated his vision for transforming the Northeast and has attached priority to peace, security, connectivity and economic development in the region. The Peace Accord has with great finesse been termed by the govt. of India as Framework Agreement signed between NSCN(IM) and GOI which was hatched with the firm belief of the centre to end the oldest insurgency issue in the country and to restore peace and pave the way for prosperity in the North East, a step that’s bound to herald into a life of dignity, integrity and equity for the Nagas based on the uniqueness of the Naga people and their cultures and traditions, which can eventually lead to Naga Nation. We should think critically that the two demands are successful in different versions because working-together as a team is very essential to achieve some goal. But the question is – are we/Naga trust to collective leadership and Naga leaders as a team?
Support for the claim on Naga nationhood: Naga have every right to be independence nation based on the historical rights and the interest of the people. Naga sovereignty is neither given by India nor Burma but it always belong to Naga people. Naga Nation does not have to be all or nothing. There are many constitutional arrangements where high autonomy has allowed under Constitution, a nation to pursue many of its national goals while remaining part of a larger sovereign state. Scotland in UK is one good example of a people who have a strong sense of National identity, and enjoy a large measure of political independence while remaining part of Britain.
Naga Nation-states: A community of people who claim the right of self-determination based on a common ethnicity, history and culture might seek to establish sovereignty over a region, thus creating a nation-state. Such nations are sometimes recognized as autonomous areas rather than as fully sovereign, independent states.
Evidence from current negotiation: Centre prepared to accept 80% of NSCN (IM)’s demands for Naga solution: Parliamentary Working Committee (PWC). “Prime Minister is prepared to offer us 80 percent out of 100 and 20 percent for further negotiation,” Home Minister Y Patton told the House. He said both Prime Minister and Home Minister were serious about the Naga issue and wanted solution at the earliest even within few months. However, I heard that the recent ‘peace accord’ is just a framework; I can’t comment on it, because till date it’s not make public for some political reason, but I do believed in collective leaderships that they have learned from the Naga history and they will not betray to Naga people, Naga History and to almighty God. I suggest them to reach out, starting from shareholders to grassroots (village-level) by making the ‘peace accord public’ and to take initiative for reconciliation of all factions before they sign the ‘Final Peace Accord”. I wish them all, to have a successful talk on ‘Pan Naga Hoho’ and May God give a peace to all Naga people for once and all. On the other hand, I want to request other factions to give a chance to NSCN IM by stopping to spread false rumors and shun the violent in Naga Homeland. Let’s wait and watch for the greater interest of Naga society.
Support from Nagaland Government:
Nagaland Legislative Assembly members were very much positive toward peace and permanent solution for Naga people.
Nagaland CM ready to step down if acceptable & honorable solution is found
• Naga customary & land holding system will be respected by Centre
• Naga issue to be resolved by sharing of power between GoI and Naga people
– T R Zeliang, CM Nagaland
Support from Naga Hoho, NSF, NMA, UNC, ENPO etc and many civilians: They support the peace accord because Naga society deserves peace and Naga Nation; not because they are afraid of NSCN. Long live Nagalim.

There are some reasons Goi want to solve Naga issues:
1. Mr. Modi led NDA govt. foreign policy especially ‘Act East Policy’ has articulated his vision for transforming the Northeast and has attached priority to peace, security, connectivity and economic development in the region.
2. Once Naga issues is solve then they will wipes out other remaining insurgencies in North-East India. -Sources Indian Intelligence officer.
3. After few decade China will come to help Nagas indirectly or directly to encroach land in North-East part of India and treat to Indian security. –
4. NSCN and Naga National Movement were supported by civil society and intellects. Indian didn’t afraid of their weapons but GoI afraid of Naga scholars and Intellects who support to NSCN. And now they are working in their best level to solve Naga issue.
5. Some pressure comes from international organization and other countries to India for Human Right violation in J & K and North-East India. So, India want to solve Naga Issues in the earliest in order to avoid bad name in international community.
Note: Naga people know what we want better than anyone else; thereby, every solution should be based on Naga’s rights and Interests.

While agreeing with almost all the contentions on the talk between the two party this one thing still perturbs me ,before placing the framework of the peace accord why the consensus consultation of the nagas in general was not taken knowing that every single Naga is a stallholders to this peace process ,honestly this has created the shadow of doubt ,mistrust ,confusion ,anger in the minds of the people .our leaders should have taken in the confidence of the Naga people in general ,now look at what the GOI is doing, waving a white flag from one hand and flashing a sword on the other hand ,at this given situation what are we suppose to read ? It’s creating more apprehensions and mistrust; for once I wish from the bottom of my heart that this long drawn conflict ends on a positive outcome. Sometime what we are thinking can be difference from those people who are working in the political field, politically speaking. 1. Regarding your first point I think, it is clear from Naga civilians that we want complete sovereignty, and NSCN completely aware of what the Nagas want; before the signing of peace accord as a ‘Framework’ both the party (India and NSCN) has meet to various parties like, NLAs, Naga scholar Delhi, Naga Hoho, NMA, ENPO NSF etc. however, it is their political strategy for not making the peace accord publics in the first place. And I don’t want to criticized on their political strategy because we can’t say it is right or wrong when their policies is in the mid of political arena and there are many senior Naga scholars behind on it. As for my understanding, it should reach out starting from shareholders to grassroots level sooner or later through democratization process and transparence ways before they has sign final settlement. So that there will be less miscommunication and which can avoid misunderstanding between us.
2. I am completely aware of present Indian politics, her constitution, and internal security challenges; The Indian have a peace with NSCN IM and conflict with his brother NSCN K because defense minister has given full encharge to NIA and RAW for arresting the responsible faction to those who killed 18 Indian soldiers in Manipur, which was responsible by NSCN K. And GoI tries to differentiate the Naga issues and that attacking issues but in my eyes or for Nagas people, every one of them are Naga army. I think NSCN IM and Naga civil society should pressurized to GoI to stop playing dirty politics. I have receive a news from my friend that NSF has already submitted a memorandum on this issue to Ravi, Governor and PM of India, and the govt. has given positive respond. Thank to NSF executives for their great job (if it is true)

During the last 60 years, we have witnessed the Naga national movement
a “returning of nationalism” if not of “ethics” per se, at least the movement of a mode of
ethico-juridical reasoning which politically engages the difficult questions of
violence, factionalism and the sacred; terror and the law; life, death and sovereignty; loss and melancholia; or, as we can see in Naga Homeland, the political dilemmas of
truth, hope, justice, and reconciliation. I am wondering whether the emergence of these factionalisms and political criticism on peace accord and the turn to the ethico-juridical has something to do with the fact of our disjointed world experiencing in multi-taxation what for lack of a better policies; I should call politicos uncertainty regarding reconciliation. In such situation, NSCN could play a secondary role and Nagas peoples could play primary role for reconciliation and push to peace accord for the greater interest of Naga society. There are some rumors spread by some people who opposed the peace accord; rumors are spread by bad citizens and coward citizens, spread by fools, and accepted by idiots. Many civilians are in the stage of fear for the rumors at the point, “I/we fear, it might be another Hyderi or 9/16 points agreement” and there is a question, ‘if BJP led NDA lost it central power congress govt. Will never recognize Naga issue’? According to my understanding, they will make the accord public based on their political timeline in some form before they has signed the agreement. Actually they need not to hide it from anyone but in order to avoid disturbance from all angle, I think they are not making peace accord public for some time. On the other hand, whether Congress or BJP come to power but Naga right will not change and their policies for dealing internal security challenges is almost same but BJP are more straight-forward and tough when compared. Congress never belief in Naga History, and they refuse to talk to Nagas if their demand included sovereignty. I heard that Mr. Rahul Ganghi laugh when he heard that Nagas are demanding complete sovereignty and they never take it seriously; and all chief minister take a U-turn after Sonia Gandhi against the peace accord. One the other hand, yeah in peace-talk/negotiation for nagas they might be soft and friendly but their stand are clear that they will play delaying politics by pushing Indianization politics and divide and rule policy to Nagas. Thereby, since the BJP are looking for development and trying to sovle based on the historical right and the interest of Nagas there is a high chances to solve Naga issues under Modi led NDA govt. Nagas should not miss this chances and we should not waste the time by believing to false rumors which come from some selfish people. If we miss this opportunity then Nagas will spend another decade to reach to this stage. I am neither NSCN nor their supporter, we have our own problem but I really support from my heart for “peace and permanent settlement” for Naga people. We should study logically; how Naga problem started? What is the cause of factionalism and how to solve? Who are our enemies and our naga families? What is the affect of multiples-taxation and corruption in Naga society? Why the BJP govet. Interest to solve decade long insurgencies in south-East asia? Why the peace accord has sign and can it bring peace and development for Naga society? Why some Nagas are opposing to the peace accord? Is the Indian government ready to grand Naga Nation-State? We don’t have ready-made answers to such fundamental problem. However, theologico-political can help for reconciliation in Naga polity. ? In order to productively engage with these difficult questions, on ‘peace accord’ we have to take seriously on the present political scenario toward permanent peace and final solution and of itself and complete the critique of the reconciliation as myth and therefore of final settlement itself that started long ago. Thereby, Nagas should reason together to find the reasonable and permanent solution for one and all.
Note: it is just my opinion as a concern citizen.
Thanks and Regards

Kharingyo Henry Shimrah.

Address: Pixel Park B Block electronic city phase II Bangalore-560100.

Email Id: karinshimrah@gmail.com

Contact No: +919916638692.

https://www.researchgate.net/publication/282283804_Naga_National_Movement

I LIVE BY CODE

Posted on September 26, 2015 by kharingyo shimrah

The men who fear God fear nothing:

I belief that there is nothing impossible with God and I belief in myself and trust God.

I live my life by code; and it’s very simple and easy, honors God and His law and honors the humanity and its law, and loves the natural beauty and appreciates development by living a happy life with your love one.

-kharingyo shimrah

RISING OF THE SOUTHERN NAGAS ON NAGA NATIONALISM;

Posted on September 25, 2015 by kharingyo shimrah

PRESENT NAGA POLITY: Present Naga polity is very complex and highly disastrous on its own history. There are seven factions who are fighting for Naga sovereignty and they fight among themselves for money and power. Majority of the factions respect to NSCN IM, who is the spearheaded faction negotiating with government of India and support by the people. They used to consult to the people for every activities; this exercise in public consultation was a rare glimpse into the functioning of this well-organized insurgent group that has sustained itself since its formation in 1988. The Naga Hoho, an apex Naga social body advised the NSCN (IM) to establish a Code of Conduct (CoC) for its armed cadres especially when they meet with civilians. In response, Swu cautioned his cadres to be disciplined and warned of strict action for those who stray. This feedback mechanism created the social legitimization process that has seen the NSCN (IM) talks held at the level of none other than the Prime Minister through the medium of an interlocutor. Mr. Isak Chisi Swu and Th. Muivah (the outfit’s co-founder) speak on the Naga political cause, and speaking to the Naga People’s Consultative Meeting (PCM) organized by the NSCN (IM) in their Camp Hebron near Dimapur to a gathering of about 5000 people in 2007, asked their opinions on whether to extend the ongoing ceasefire signed in August, 1997 with the Indian government for six months or a year as was the usual practice. The overall popular consensus was that it should be extended indefinitely, and that they did on 31 July, 2007. The Naga people’s consultative meeting at Chumukedima near Dimapur, Aug. 25 2015; NSCN (I-M) general secretary Thuingaleng Muivah said there would be Naga integration but areas that cannot be brought under it because of geographical location would be covered by the pan-Naga Hoho, which would be almost an independent entity – a statutory body with executive authority, separate budget and negotiating power.

On the contents of the framework agreement signed with New Delhi on August 3, Muivah said both the Centre and the NSCN (I-M) had agreed not to disclose it for the time being to avoid any exploitation of the situation by opponents and forces wanting to sabotage the peace process.

He, however, said the negotiating parties had agreed to share “competencies” in deference to the Naga people’s wish to exercise their sovereign rights. Thus, he disclosed, the August 3 framework agreement mentions that land and its resources would belong to the people and there would be no outside interference. Also, Nagalim and the government of India would jointly explore and exploit mineral resources. He said the Centre had assured them of a unique solution based on the history of the Nagas and added that sovereignty lies with the people.

HISTORICAL BACKGOUND OF NAGA POLITICAL NATIONALISM: The Nagas has been living as free nation until British colonization taking place in south East Asia. Nagas has been fighting to British and to the India and Burma for their illegal occupation of Nagalim. The social legitimacy has been a part of the Naga struggle for unique history, political representation and dignity. Starting way back in 1918 by the Naga Club, the Naga ethnic movement was further entrenched in 1929 when the Club submitted a memorandum to the Simon Commission in which it stated that those from mainland India and the Nagas have nothing in common. The Naga Club was followed up by the Naga National Council (NNC) formed in 1946 by the charismatic A Z Phizo. The period of the 1950s, 1960s and the 1970s were turbulent periods in Nagaland with insurgency and counterinsurgency resulting in civilian deaths. In 1964, a Nagaland Peace Mission was formed which signed a ceasefire with Phizo, only to last till 1968. In 1975, the Shillong Accord was signed in which the NNC agreed to give up arms and accept the Indian Constitution. Muivah and Swu, who were then NNC members revolted, and went on to form the National Socialist Council of Nagaland (NSCN) in 1980 with S S Khaplang. In 1988, the NSCN split due to leadership differences, into the NSCN (IM) and the NSCN (K).

MODERN NAGA POLITY: The modern Naga polity signifies that the NSCN (IM) members has mostly from southern Nagalim has emerged through its political nationalism and local political connections as the most powerful amongst the other factions, who are parochial at best. Moreover, unlike the NSCN (K) whose leader Khaplang has failed to maintain an integrated group with major splits occurring from within his ranks, the NSCN (IM)’s main leaders and cadres have remained intact since 1988. Hence, a peace accord with the NSCN (IM) by which the outfit gives up violence and joins a peaceful dialogue process is a breakthrough.

The three significant contexts of the present Naga polity are; first is the fact that the NSCN (K) abrogated the cease-fire on 27 March, 2015 that it signed with the Government of India in 2001. This led to an atmosphere of lawlessness followed by the deadly ambush on the 6 Dogra regiment on 4 June. In return, there has been pressure from Naga civil society and the Government to lock in the peace process with the NSCN (IM) lest it follows suit. Second, there have been increasing demands for withdrawal of the Armed Forces Special Powers Act of 1958 from Nagaland. Third, the NSCN (IM) leaders, Thuingaleng Muivah and Isak Chisi Swu were looking for a resolution framework that met some, if not all of their demands.

PEACE ACCORD: After Shillong Accord, 9 and 16 points agreement; recently, on 3 August PMO convoy of Naga Peace Interlocutor, R N Ravi and Thuingaleng Muivah, the leader of the NSCN (IM) has sign the Naga Peace Accord. As per the peace agreement, the NSCN (IM) has committed to follow a path of peace and abjure violence; the Government of India has bestowed special status to Naga history, culture and tradition partly within the Constitutional framework and outside her constitution. Also, if reports that a non-territorial framework in the form of autonomous district councils for Naga-inhabited areas are in the offing, this would be in the interest of states like Assam, Arunachal Pradesh and Manipur that oppose the NSCN (IM)’s demand for Greater Nagalim. While the details are being worked out, I know that the accord has awakened in a friend from Nagaland and completely understand the rise of the southern Nagas brother Nationalism. cont….

NAGA NATIONAL MOVEMENT

Posted on September 22, 2015 by kharingyo shimrah

IS INDIAN GOVERNMENT READY TO ACCEPT NAGA NATION?
When I was young, I heard that Naga Club was form on 1918 to protect Nagalim from British Empire and later on come Nation National Council and I was one of the hard-core supporters of NNC and I heard many story of Naga National Movement from my grandpa who was an active member of NNC but when I grew up, there are many version of the story which gives me better ideas to understand the Naga National Movement. I read many books on Naga issues and I find that Nagas are ‘nationalist and religious’ but factionalism is the main problem, and on the other hand, Indian are not honest in politics. However, recently Modi led NDA govt. are very much positive with NSCN IM for some reasons. When I was professionally trained in Law and Governance at APU, I remember one of the focal points that the road is the backbone of economic development and quality education is the powerhouse of social progress in the modern society and the pride of the state. We can reflect back to our National movement that the constant support of every citizen directly or indirectly to Naga leaders for every activity is very essential to come for final settlement, and using the power-house of the members in our society is the pride of the Naga Nation. The current burning issue in our Naga political scenario signifies our positions, and the demand for IPL by Meitei diverted to pass three bills which affect the Nagas tribal in Manipur in long term policy; because it is not surprising that the JCILPS has been able to dictate terms to the state government into accepting them: However, that may turn out to be the easier part. For the proposed legislation to become law, and if the hill areas are to be within its ambit, that will require the concurrence of the HAC which is unlikely to happen. The bill, if passed in the assembly, will have to go to the Governor and the Union where it will most probably be stuck. Thereby every concern citizens should understand that representative govt. is not always responsive govt. in our society. On the other hand, “Peace Accord” has signed on 3rd August 2015 between Indian and NSCN (IM) in New Delhi. Mr. Modi led NDA govt. foreign policy especially ‘Act East Policy’ has articulated his vision for transforming the Northeast and has attached priority to peace, security, connectivity and economic development in the region. The Peace Accord has with great finesse been termed by the govt. of India as Framework Agreement signed between NSCN(IM) and GOI which was hatched with the firm belief of the centre to end the oldest insurgency issue in the country and to restore peace and pave the way for prosperity in the North East, a step that’s bound to herald into a life of dignity, integrity and equity for the Nagas based on the uniqueness of the Naga people and their cultures and traditions, which can eventually lead to Naga Nation. We should think critically that the two demands are successful in different versions because working-together as a team is very essential to achieve some goal. But the question is – are we/Naga trust to collective leadership and Naga leaders as a team?
Support for the claim on Naga nationhood: Naga have every right to be independence nation based on the historical rights and the interest of the people. Naga sovereignty is neither given by India nor Burma but it always belong to Naga people. Naga Nation does not have to be all or nothing. There are many constitutional arrangements where high autonomy has allowed under Constitution, a nation to pursue many of its national goals while remaining part of a larger sovereign state. Scotland in UK is one good example of a people who have a strong sense of National identity, and enjoy a large measure of political independence while remaining part of Britain.
Naga Nation-states: A community of people who claim the right of self-determination based on a common ethnicity, history and culture might seek to establish sovereignty over a region, thus creating a nation-state. Such nations are sometimes recognized as autonomous areas rather than as fully sovereign, independent states.
Evidence from current negotiation: Centre prepared to accept 80% of NSCN (IM)’s demands for Naga solution: Parliamentary Working Committee (PWC). “Prime Minister is prepared to offer us 80 percent out of 100 and 20 percent for further negotiation,” Home Minister Y Patton told the House. He said both Prime Minister and Home Minister were serious about the Naga issue and wanted solution at the earliest even within few months. However, I heard that the recent ‘peace accord’ is just a framework; I can’t comment on it, because till date it’s not make public for some political reason, but I do believed in collective leaderships that they have learned from the Naga history and they will not betray to Naga people, Naga History and to almighty God. I suggest them to reach out, starting from shareholders to grassroots (village-level) by making the ‘peace accord public’ and to take initiative for reconciliation of all factions before they sign the ‘Final Peace Accord”. I wish them all, to have a successful talk on ‘Pan Naga Hoho’ and May God give a peace to all Naga people for once and all. On the other hand, I want to request other factions to give a chance to NSCN IM by stopping to spread false rumors and shun the violent in Naga Homeland. Let’s wait and watch for the greater interest of Naga society.
Support from Nagaland Government:
Nagaland Legislative Assembly members were very much positive toward peace and permanent solution for Naga people.
Nagaland CM ready to step down if acceptable & honorable solution is found
• Naga customary & land holding system will be respected by Centre
• Naga issue to be resolved by sharing of power between GoI and Naga people
– T R Zeliang, CM Nagaland
Support from Naga Hoho, NSF, NMA, UNC, ENPO etc and many civilians: They support the peace accord because Naga society deserves peace and Naga Nation; not because they are afraid of NSCN. Long live Nagalim.

Kharingyo Henry Shimrah.

Address: Pixel Park B Block electronic city phase II Bangalore-560100.

Email Id: karinshimrah@gmail.com

Contact No: +919916638692.

An Open letter to Khekiye K Sema and T. Solo.

Posted on September 22, 2015 by kharingyo shimrah

Dear, uncle Khekiye K Sema & T. Solo
I have been following most of your writing and I find all your forwarded thought and debated, accepted or rejected are interesting and highly questionable:
I respect your experienced and your golden hairs, and you should reason together with Naga leaders for the betterment of Naga Nation. We need to remember that every human society conceives and seeks to apprehend its political life and character in sharply discrepant ways. It does so through its historical conceptions of what is valuable and how what it deems valuable can be realized through action based on fact, and it does so through its assessment of the impact of power on how and how far these values are realized in the political consequences they have for its Nagas denizens. Neither of these ways can be a surrogate for the other, and they never articulate stably or clearly with one another. My question is, can you reflect back to your writing? Analyzed it with the help of political philosophy. But every society faces a standing temptation, money-power intellectuals as much as political-politicos, to reduce or subordinate one to the other we need to reason together whereas you didn’t, politically speaking. The modern Naga society privilege assessments on peace and permanent solution outcomes; and as soon as they (collective leaderships) attempt to shape Naga nation-state any other way in their (NSCN-GoI) current renderings rapidly dissolve into complete incoherence for a political reason, which you fail to understand. I am very much positive that there is time for everything under political timeline, they (NSCN-GoI) will make public on time in mutual way before they has signed the final settlement. Indigenous Naga politicians and populist intellectuals, civil societies by contrast to your ideas, but defend the primacy of their society’s own conceptions of itself and the goods it aspires or hopes to secure our right and nationhood. I need not to claim you guys are congress agent or judge you whether you’re doing good work for Naga society or doing deconstructionist activities in Naga society but I have to question to myself and especially to every content of your writing. If you guys didn’t want to be a part of peace and reconsideration then no-one is forcing you but please be a part of peace accord as a shareholders for the greater interest of Naga society. Tell your boss that you will stand with Naga people because you already know that voice of people is the voice of god in politics. I request every Naga citizen to play a part of unity-reconciliation toward peace and permanent solution of Nagas denizen but not to play a role of destruction-factional in our families. To be honest, I am really fed-up of multi-taxation, factional-clashes, factionalism, and divide and rule policy from both underground and civil society. What I/We want is peace, development, reconciliation and permanent solution for Naga people under Naga Nation state or Pan Naga Hoho. Lastly, but not the least, I remember how we/youngster really admire your courage leadership under ACAUT ” One Govt. One taxation, and anti-corruption’ and solve the Naga issues in the earliest” We though you come back to clean our Naga society and we supported you with love, but I have little doubt with your intention. Don’t led ACAUT die with your age. However, once again we are waiting your next move for peace and reconciliation. I highly recommend to introspect yourself by realizing your limitation, you don’t have to touch the star. Dear uncle it is late evening in your clock, you need to do a good work for the Naga Society and for Humanity In humane way. May good God Bless you both. No offence.
Thanks

Why the Nagas observes Black Day?

Posted on September 8, 2015 by kharingyo shimrah

Nagas observes Black Day:

Matikhrü village in 1960 perched on a small mountaintop with a grand view of the Thetsü valley, which stretches into Myanmar after touching the fringes of Manipur state. The river Thetsü flows right through the middle of the valley like a serpent. Behind the village, the top mountains of the Maharikiipo range stand like sentinels guarding the village.

It was on this day the 6th sept. 1960 Punjab Regiment of Indian army came to Matikhrü and surrounded the village in three rings. The Indian armed forces called out all the villagers from their houses and then start mercilessly beaten, hitting with their boots and rifle’s butts,demanding the innocent villagers to reveal the National workers and Naga armies of the NNC/FGN, where about and where were their arms and ammunition were kept??………

Men folks were separated from their wives and children then start sever punishment, force to pull their own ear and frog jumps the whole day on a blazing sun light in full view of their wives and children…. On seeing the conditions of their husbands, women folks were brought water to quench their husband but were kicked and knocked away by the soldiers, they pleaded for mercy but the army threatened and chased them away. The more pleaded the more hitting and beaten, torture went on until their ribs and legs were broken.

By the evening, the Indian army then gun shots threatened women folk and children to leave the village quickly. After threaten to fled their wives and children, men folks were then dragged inside into the house of the village Chief and were made to sit on the floor in row like lamb’s ready to be slaughtered. One of the Indian army brought sharp bladed Naga dao used for daily activities for chopping wood, meat etc. When the village Chief Thah saw it, he quickly sensed that, they are going to butchered to death and he shouted to his friends, “IT’S A MAN’S PRIDE TO SACRIFICE FOR HIS BIRTHRIGHT AND I SHALL NEVER SURRENDER NOR COMPROMISE.I READY TO SACRIFICE MY LIFE FOR THE FUTURE GENERATION OF THE NAGAS”.

Before he could utter more words, Pogholo’s head was chopped off in front of others………. and then beheaded them all and even the pitiless Indian army dumped the dead bodies inside the house of the village Chief and set ablaze to be charred beyond recognition. Entire houses and granaries were burnt to ashes even domestic animals did not spared.

The bereaved mother’s and children who fled into the jungle due to the threaten and fear of the Indian army had to survived on wild yam’s, fruits and raw water etc.. The widows and children lived like wild animals in the dense forest and wilderness for two and half years……… They wander without clothes, no shelter, with leaves and stone as their bed and pillow. In the midst of this immense hardships and suffering, the Naga Army of the NNC/FGN came and escorted to their Sathi camp.

By the grace of the Almighty God, the abandoned village was re-established and normal live only after in January 1963.(see details in Naga Saga/Bloods nTears by Kaka. D. Iralu/Black Day Souviner)…..
The term “BLACK DAY” was coined by the Pochury Students’ Union in the year 1993 under the leadership of Mr. Yitachu. The Union unanimously declared the 6th September as “Black Day” and the people of the Pochury have been observing as “Black Day” in remembered of those who were beheaded by the Indian Army in 1960, 6th September.

The deaths and sacrificed was not for Compromised nor Surrendered but to protect the Naga Sovereignty and Independence. For the tears and bloods of the patriots and innocent. villagers of the Nagas we are honour and dignity today. So also the pain and suffering of the innocent villagers who shed their precious bloods for the cause of the “Nagas Sovereignty” will not go in vain but I am sure and confident that,it will glorify someday sooner or later as said in Philippians1:6.
KUKNALIM.

Philosophical Foundations of moral value dependent on social practice

Posted on September 6, 2015 by kharingyo shimrah

Introduction: I understand Moral as rules that govern human behaviour, and it can be to show right and wrong in our action or thought; through my understanding, the moral value dependent on social practices in many ways:

Cultural norm: individual grew up with families, communities and in society with certain cultural norm which govern their behaviour by showing right and wrong. Example; Taboos are immoral

State law: Every nation has law and judiciary system mostly derives from moral value. Example: it is immoral to betray nation or to kill other fellow citizen.

Religious rule: Most of the religion has do and do not rule based on the law of their religions. Example: sin is immoral or cursing priest is not a moral act.

Main argument: My main argument starting with answering the question of what are moral values and the moral value dependent on social practices.

Moral values: I am influence my theology and I understand the Moral values was the standards of good and evil, which govern an individual’s behaviour and choices. Individual’s morals may derive from society and government, religion, or self. Some moral values derive from society and government, of necessity may change as the laws and morals of the society change. One of the best example in modern society is of the impact of changing laws on moral values may be seen in the case of marriage vs. “living together.” In past generations, it was rare to see couples who lived together without the benefit of a legal matrimonial ceremony. In recent years, couples that set up household without marriage are nearly as plentiful as traditional married couples. But, not only are such couples more plentiful, they are also more accepted by other individuals in our society. Thereby I support the argument that moral value dependent on the social practice.

Moral values dependent on social practices: We know that the moral values refer to a set of moral principles that guide human on how to evaluate right versus wrong. Most of the people use moral values to justify decisions, intentions and actions were dependent on Cultural norm, religious rules and state law, and it also defines the personal character of a person in our human society. Individuals with high moral values usually come from the background of high socio-political class, religious groups, socially active people, and professionally well train men were typically displays characteristics of integrity, courage, respect, fairness, honesty and compassion; because of their moral values dependant on social practices. The basic foundation of human’s character is developed during a child’s early years which partly shaped by the values and beliefs of parents, in the society. Social institution and peer interactions also play an important role in moral values formation. Sometime! Most of the people in society confuse the ethics with moral values. Ethics refer to a set of standards of behavior expected by a group of people to which an individual is a member, while moral values stresses on a person’s moral code describes the right or wrong of action.

When we remember the Mr. Jeremy Bentham’s “utilitarian concept on principle of moral and legislation, greater happiness for greatest number” Where the individual moral value were conflicting with the interest of state, organizations, and public and so on. On the other hand, moral value and ethics can’t be confused in the society: Common ethics at times are in conflict with moral values, especially in workplaces under state (institution). And the public policies views for the greater good for society are usually conflict with moral values. Since the utilitarian theory are based on the greatest happiness of the greatest number of society, lead to effect moral right of an individual. Other utilitarian like Will Kymlicka stated that “preference satisfaction-but some preference might be harmful, because utilitarianism’s attraction focus on human well-being and measures all actions by their ability to improve human well-being” For example, the utilitarian might call another society’s practice ‘ignorant’ or ‘less moral’, One of the example can be taken as; a state/company’s demand on overtime, in which an employee may feel that moral obligations to his family are sacrificed to fulfill his work obligations. Ironically speaking, the people can lose their jobs because of low moral values. Tardiness, theft and poor working habits can be attributed to personal character. The moral value based on a sense of right and wrong according to conscience of moral courage and moral law.

The characteristics of moral values dependent on social practices: Moral values are deriving from within one’s own self on social practices; this is clearly demonstrated in the behaviour of older infants and young toddlers. If the child was forbidden to touch some object early on, they know enough to slowly being observed before touching said object. There is no need for this behaviour to be taught because it is instinctive. Once, however any form of discipline is applied to modify the child’s behaviour, the child now gains the capacity within himself to distinguish his right behaviour from his wrong behaviour. Now, the child can make correct choices based on his own knowledge. The choices that are made by an individual from childhood to adulthood are between forbidden and acceptable, kind or cruel, generous or selfish. A person may, under any given set of circumstances, decide to do what is forbidden. If this individual possesses moral values, going against them usually produces guilt in general understanding.

Cultural norm, state law and other law: An individual grew up in the community with the influence of family, friends, country, under certain culture norm. The individual learn natural law, God law and state/community law as a part of their culture; some examples are refraining from lying, killing, cheating and stealing. It includes being honest with yourself as well as with others. And the question arises that, what do we believe morally and how should we act? We know that your way is not the only way; it is one of several billion ways. Acknowledge the dignity, freedoms and rights of others. Immanuel Kant on Reason and Morality, talk about “the Autonomy as normal adult are fully self-governing in moral matters. His views support that we impose a moral law on ourselves and the law give us obligation to act in certain ways and the structure of must reflect the moral autonomy of individuals.” Some Morals value help by creating a civilized society where the greater good is valued over personal gain at others’ expense. Morals can be looked as a guide, a set of standards or a blueprint for our behavior. They help us to think about the consequences of our actions before we take them; listen before we speak, and consider the lives and rights of others.

Religion rules: Most religions have built-in lists of do and don’ts, a set of codes by which its adherents should live. Individuals who are followers of a particular religion will generally make a show of following that religion’s behavior code. It is interesting to note that these codes may widely vary; a person whose religion provides for polygamy will experience no guilt at having more than one spouse while adherents to other religions feel they must remain monogamous. Forgive and compromise is very important in morality of religious doctrine, they usually taught that leave past hurts and misunderstandings behind and move forward. Stop any cycles of causing pain to oneself or others. Don’t seek revenge but seek peace because human life is beautiful and short.

However, not all people are following a strict moral code because of various reasons; one reason is the scarce of resources in the society. And, some people’s moral values differ so drastically from other people as to be the cause of conflict.

Example on social judgment:

Government police arrested the innocent person and punishing him for opposing illegal land acquisition by the state for public purpose: According to utilitarian justification, punishment is justified because it is in interest of the society, whereas according to john Rawls, punishment is justified a wrongdoing merit punishment, but it is not morally right to punish innocent person.

Conclusion: Moral values are the standards of good and evil, which govern an individual’s behavior and choices. And the moral values to justify decisions, intentions and actions were dependent on Cultural norm, religious rules and state law, so on and so forth. The moral value were dependent on social practices; cultural norm, State law and religious rule. And because of social practice an individual have integrity, courage, respect, fairness, honesty and compassion. Kant says “the Autonomy as normal adult is fully self-governing in moral” and thereby, social practices are very important for moral values.

-kharingyo Shimrah

CRITICS TO UTILITY APPROACHES TO JUSTICE:

Posted on September 2, 2015 by kharingyo shimrah

Introduction: Utility principle of justice belief in greater happiness of the greater number of the society; I will discuss two event based on philosophy of Utilitarianism. In this theory, Bentham talk about sovereign master as “pain and pleasure; happiness he understood a predominance of “pleasure” over “pain”. And his theory of judgments based on the greatest happiness of the greatest number that is the measure of right and wrong. Let me take event to justify it;

To illustrate, one justification for the persistent practice of torture of detainees by security forces is in the name of protecting the freedom and security of a majority of the society, which draws its philosophical reasoning from the Utilitarian school, which emphasizes the basis of legislation being the principle of greatest happiness of the greater number.
To illustrate second justification; Unites State (US) Marines was sent to Afghanistan to kill the Taliban. When they reach near Taliban camps; the innocent shepherds know their present. So the question was, should they kill innocent and unarms person to complete their mission under the principle of utilitarian justice? Or should the innocent person go free and take a high risk on their mission in moral ground of justice?

Main content: Bentham’s philosophy of utilitarianism is base on the greatest happiness of the greatest number that is the measure of right and wrong. Bentham claimed to have “the good and happiness of the members that is the majority of the members of any state”. The greatest happiness principle or the principle of utility forms the cornerstone of all Bentham’s thought. According to his concept in “The Principle of Utility”, the nature has placed mankind under the governance of two, sovereign masters that is, “pain and pleasure.” It is for them alone to point out what we ought to do, as well as to determine what we shall do. On the one hand, the standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think. He also suggested a procedure for estimating the moral status of any action, which he called the Hedonistic or felicific calculus. In Mill’s hands, “Benthamism” became a major element in the liberal conception of state policy objectives. Example of two events or issues of policy concern and analyze each of them in the light of utilitarian approaches of justice can be discussing below:

To illustrate, one justification for the persistent practice of torture of detainees by security forces is in the name of protecting the freedom and security of a majority of the society, which draws its philosophical reasoning from the Utilitarian school, which emphasizes the basis of legislation being the principle of greatest happiness of the greater number: There are two things coming in my mind; firstly, the detainees were torturing by security forces for protecting the freedom and security of a majority of the society. And that action might be justified according to utilitarian ideas, but according to my understanding, the detainees can be tortures for the greater interest of the society for a reasons, the reasons to find out the truth or interrogate on specific issues to solve the social-problem when he/she has involve in, or only if the detainees belong to some terrorists group/secessionist groups. However, torturing innocent person without reasons, and punishing for the sake of protecting the freedom and security of the majority of the society is totally against my belief in principle of equity and justice. Because I belief to live in justice and everyone is equal before the law of the land. Secondly, punishing detainees by security forces is in the name of protecting the freedom and security of a majority of the society before he/she was pronounced by court as guilty, then it is not a good justice and it is not rightful action, morally speaking. And punishing innocent person is morally wrong.

On the other hand, if the same issue were to be analyzed from the freedom point of view, then the issue of due process and rights of the detainee take precedence over the above justification. The individual rights can’t be violated by any groups unless he/she violate the law of the land. Punishing someone and torturing detainees in the jail before the court declare he/she guilty, then it is totally opposed the spirit of Human Right and right of the citizens in the state.

To illustrate second justification; Unites State (US) Marines was sent for a mission to Afghanistan; their mission is to kill the terrorists so-called Taliban. When they reached near the Taliban camps, their present was notice by shepherds who are innocent and unarms, if they kill them under utilitarian principle, then they might success their dream of American to eliminate terrorist but on the other hand, it is morally not right to kill an innocent person, and if they let them go on moral ground then the Taliban will known their present, and their mission will not be completed. In this situation, should the armies kill the innocent shepherds, which draw its philosophical reasoning from the Utilitarian principle, which emphasizes on the basis of legislation being the principle of greatest happiness of the greater number?

My answer will be no! The marines should not kill the innocent person. Because the innocent person has moral right to live on earth as long as they did no harm to other, and innocent person did not given authority or consent to US Marines to kill them. Then, where the marines derive right to kill the innocent person, morally speaking. Thereby, in this situation, the US Marines should withdraw immediately, in order to safe their life and the life of shepherds, and find the other way for solution. But they should not kill the innocent person. However, I agree some part of utilitarian principle that when the enemies throw granite bomb in army bunger, then one soldier can voluntarily sacrifice himself/herself to save other comrades. But, if the armies kill innocent persons intentionally, then I won’t give applauds to US marines even if they won the war by breaking the law.

On the other hand, hurting and killing innocent persons unintentionally in the warfare is different and it’s excusable or acceptable under certain term and condition for the greater happiness of the greater number of people. Even the US Marine commander regretted his decision for not killing the innocent person, which lead to the lost of many marine life and he himself luckily escape at last. We can take other example: acquiring individual land for public purposes under utilitarian principle can be acceptable in some extent but forceful acquisition is totally unacceptable. However, the crime is always a crime, whether they committed knowingly or unknowing. Thereby, it wouldn’t be acceptable to kill innocent persons; even this would produce an amount of greater happiness of a greater numbers of the American. At last, I understand that majority is not always right; justice shouldn’t favors to larger number people and it should not be “might is right” but the truthful justice should be based on the law of the land under the principle of equity and justice.

Critics and critical appreciation on Bentham utility: In my understanding, Mr. Bentham should not be overlooked on “hedonistic” theory; because he can be criticizing for lacking a principle of fairness embodied in a conception of justice. According to Gerald J. Postema, “No moral concept suffers more at Bentham’s hand than the concept of justice. There is no sustained, mature analysis of the notion…” According to Kelly, on Bentham the law that “provides the basic framework of social interaction by delimiting spheres of personal inviolability within which individuals can form and pursue their own conceptions of well-being”. Thereby, I personally disagree some part of utilitarian ideas of justice because; I do not favor the sacrifice of a few to the benefit of the larger number of the society.

Analysis on Bentham utility:

Bentham’s principle of utility and his view of morality ties into legislative practices. His principle of utility regards “good” as that which produces the greatest amount of pleasure and the minimum amount of pain and “evil” as that which produces the most pain without the pleasure. This concept of pleasure and pain is defined by Bentham as physical as well as spiritual. Bentham writes about this principle as it manifests itself within the legislation of a society. He lays down a set of criteria for measuring the extent of pain or pleasure that a certain decision will create.
The criteria are divided into the categories of intensity, duration, certainty, proximity, productiveness, purity, and extent. Using these measurements, he reviews the concept of punishment and when it should be used as far as whether a punishment will create more pleasure or more pain for a society.
He calls for legislators to determine whether punishment creates an even more evil offence. Instead of suppressing the evil acts, Bentham argues that certain unnecessary laws and punishments could ultimately lead to new and more dangerous vices than those being punished to begin with, and calls upon legislators to measure the pleasures and pains associated with any legislation and to form laws in order to create the greatest good for the greatest number.
He argues that the concept of the individual pursuing his or her own happiness cannot be necessarily declared “right”, because often these individual pursuits can lead to greater pain and less pleasure for a society as a whole. Therefore, the legislation of a society is vital to maintain the maximum pleasure and the minimum degree of pain for the greatest number of people.

Conclusion: The utilitarian approaches of justice give a broad sense of understand on justice based on the ideas of the greater happiness of the greater number of people. Here I discuss on two issues in against of utilitarian ideas of justice as under:

First justification, for the persistent practice of torture of detainees by security forces is in the name of protecting the freedom and security of a majority of the society; here I advocate for the right of innocent person who is punish for the greater happiness of the society. It is not morally right to give punishment to innocent person.
Second justification for the sending of Unites State (US) Marines for a mission to Afghanistan; their mission is to eliminate the Taliban in their camp. Unfortunate the present of US marine in that areas was found by shepherd; who are innocent and unarms, if they kill them, they might success their “American Mission”. Thereby, here again I advocate for the innocent because it is morally not right to kill innocent person.

Critical appreciation on Bentham utility on my understanding, Mr. Bentham should not be overlooked on “hedonistic” theory; because he can be criticizing for lacking a principle of fairness embodied in a conception of justice. My belief on justice is different from utilitarianism philosophy of justice because; I believe in moral justice, and I do not favor the sacrifice of a few to the benefit of the many. I analyze on utility principle of pain and pleasure and its measurement. The punishment creates more happiness and sometimes it lead to more evil and dangerous in the society. At last, he talk about the legislation of a society is vital to maintain the maximum pleasure and the minimum degree of pain for the greatest number of people. However, I believe in moral and legal judgment; I believe everyone is equality before the law of the land and the justice should be available to all people under the principle of equity and fair justice.

kharingyo shimrah

The Anthropology of Tangkhul Naga community

Posted on September 2, 2015 by kharingyo shimrah

Executive Summary: The origin of Tangkhul Naga; Tangkhul Naga people originally came from Mongolia via Yunan province of China, migrating to the present Tangkhul naga inhabited areas in around 9th BC to 11th century AD onward. The Tangkhul are the first settler in Tangkhul inhabited areas and Tangkhul become the original owner of their land, who belong to the Mongoloid race that came from the East and this has been agreed by all the Tangkhulnao. They lived their lives very isolated in the hills of Ukhrul until the invasion of the British in the 19th century. With the invasion of the British with Meithei king started the problems for the Tangkhul Naga. In 1832 the British invaded the Naga region, and in 1881 Nagaland was declared a British District curved out from Nagalim, which began the falling of the Naga Kingdom to British hand on late 1980th and later on to Union of India after 1947.

Introduction: Tangkhul is a Naga tribe living in the Indo-Burma border area occupying the Ukhrul District Manipur, India, the Somrah Tangkhul hills (Somrah tract) in Upper Myanmar. Despite this international border, around 16 villages have continued to live in Burma were regard them-selves as “Burmise Tangkhul-Naga”. Unfortunately the history and the origin of the Tangkhul-naga tribe is not written in the early days. Still then, history can be trace and understood through oral history, songs and cultures of the people. Ancient Tangkhuls villages were rules by the king until the arrival of the ideas of western democracy. The western Missionaries arrive in the hills of Manipur after the East India Company signed an agreement with Indian emperor on 1600 AD at Calcutta to ‘civilize the savage by establishing missionary school and spreading Christianity’ marked the beginning of profound changes in their ways of life.

Main content: The Tangkhuls-Naga is one of the major tribe in Naga Community and one of the most advancing tribe among Naga nation. The origin of Tangkhul-Naga traced back to the history of nomadic ages. The Tangkhul-Naga come with other tribes on the hills, came to Manipur, Nagaland, Assam and Arunachal Pradesh from China through Myanmar entering their present habitats in successive waves of immigration on 9th to 11th century BC. The Tangkhul-Naga came together with the Maos, Poumeis, Marams and Thangals because all of them have references to their dispersal from Makhel a Mao village in Senapati district. They had also erected megaliths at Makel in memory of their having dispersed from there to various directions. Some Tangkhul scholar claim that by 2nd century A.D. the Tangkhuls were living in Samshok (Thuangdut) in Myanmar. The Tangkhul-Naga began disperse from Samshok after the invasion of Ko-lo-feng and his successor I-mau-shun the king of Nan-chao in the closing part of the 8th century A.D. and beginning of the 9th century A.D. They were further driven towards the north west of Myanmar by the Shan people, and again they dispersed at Khambi to various southeast areas. Mr.T.Luikham of Ukhrul maintained that Nagas came from Mongolia crossing the Himalayas, passing Arunachal and finally settled in (Nagalim). He said folk songs often spoke of the people coming out the caves. . According to W.I. Singh (1986), in his “The History of Manipur”, the Tangkhuls settled in Samshok (Thuangdut) area in Myanmar. They belong to Yakkha tribe in China. The evidence of the origin of the Tangkhul Nagas was given by T.C.Hodson who recorded that Hungpung (Hundung) is the center of their dispersion. Which is contradiction to the evidence I found, the Tangkhuls first come to Phungcham from Makel and Yunan via Tibet and other from China and Burma via Samsok to Khambi. Different views have also been given by various historians and authors. But in fact, no one could trace the unique history of the ‘Naga’ genesis.

The recent study of the origin of Nagas was by a Tangkhul-Naga scholar like R.R. Shimray (1985) supported Marshall’s view of Indo-China southwards movement. Thus he wrote: – “The Nagas and other tribal of North East India followed the Southward movements toward Indo-China. It has been seen that the ancestors of the Nagas had lived at Sea Coast in the remote past”. Whereas I found, that the Tangkhul-Naga history of originating associated of their forefathers with the seashore and caves. Most of the ornaments of the Tangkhul-Naga such as kongsang, huishon, etc. were made of sea shells, cowrie and conch shells a prominent feature of the people who live on the shore. There was a ancient tools and ornament made of stone were found in the “Kangkhui Cave” and the monolith of stone elected in many Villages like in Peh (Paoyi), Chingchiroi, Phungcham, Hungpung, Hunphun and Khambi villages were the evidenced. My hypothesis of origin of the Tangkhul-Naga Tribes is traced back to Mongolia nomadic ages and immigration from there to China in Yunan province and later on to Nagalim. And they dispersed into two separate places; firstly, the Tangkhul-Naga origin in the north, that is south-west China and Tibet, the earliest home of the Tangkhuls was the upper reaches of Huang heo and Yangtze Rivers which lies in the Zinjiang province of China. And then they were migrating from Yunan province in china via Arunuchal, to Makel. Where they were dispersed and reached to Phungcham, Hungdung and Hunphun etc. secondly, the second version of the origin of Tangkhul-Naga who come from Mangolia and China and Burma were reached to Samsok and later dispersed at Khambi. At last, they settle down at southeast villages, and support by folk-tales and folk song. The exodus of the Tangkhuls from China via Myanmar to Nagalim. Whereas, some were travels from China via Tibet and Arunachal to Makhel and finally to Ukhrul. It is indeed a story of heroism of human courage and endurance. The concluding part of my research on the origin of the Tangkhul Naga is based on evidences of ornament, oral history, folk-songs, earlier research work and logical analyzing fact that has diverse among the Tangkhul villages is proved by a number of minor considerations. Some parts of the northeastern part of the Tangkhul villages were coming through samsok, Chinwin River from China via Burma, where as other come through Himalayan ranges and other come from Mongolia through Yunan province in china. The immigration phase can divided as: First phase(c, 10,000 B.C. to 8000 B.C): The first immigration was direct from the Mangolia and china province of Yunan via Tibet. Second phase (2000 B.C to 100 BC: From China Yunan province via Tibet and upper Myanmar samsok. Third phase (8TH BC to 11TH century AD onward): From Makel and Samshok to original Tangkhul inhabited areas in Phungcham and later on to Hunphun, Hungpung etc. Tangkhul villages enjoy “villages’ sovereignty”. In course of time every Tangkhul village became a small republic like the Greek city states. Every village had an unwritten constitution made up of age-old conventions and traditions, but now we have all the Riyan (constitution). there is a wages of war between the villages for protecting their outer sovereignty until the English missionary arrived. The first English missionary Mr. William Pettigrew landed to Unkhul district at Peh (Paoyi) villages, and later migrated to Hunphun. For the first time, 12 believers were baptised on 28th Sept 1901 by him at Ukhrul. The arrival of Missionaries in the hills of Manipur to ‘civilize the savage’ marked the beginning of profound changes in their ways of life. The Tangkhul villages were self sufficient and self governing units ruled by hereditary or elected chief assisted by a Council of Elders. The chief was a judge, administrated and commander rolled into one. However, absence of a national government was disastrous for them in the mediaeval period as the small village states were unable to withstand the onslaught of the organized army or the Meitei king and Britishers. Some villages have some historical connection with Meithei whereas a northwestern Tangkhul village has no historical connection at all. In many villages there have different story of clans history of coming from different direction and finally settle down together by conduction some ritual in the villages. Thereby, I believe the present groups of Tangkhul Nagas come from Mongolia with other tribes on the hills, came to Manipur, Nagaland, Assam and Arunachal Pradesh through China and Myanmar entering their present habitats in successive waves of immigration into different direction.

Conclusion: The ancient Tangkhul history is hitherto an unrecorded past. History however became more enlightened by the beginning of the 13th century owing to the cultural, trade and sometimes turbulent relations which had grown up with the people of the valley. Still then, history can be read and understood through oral story, songs, tools, and cultures of the people. Indeed most historical scholars have quoted that the Nagas belong to Mongoloid race who came from the East and this have been agreed by all the Tangkhul Nagas. Thus the Tangkhul Nagas had their own custom and culture since thousands of years.

References: 1. R.R. Shimray (1985): Origin and Culture of Naga, New Delhi 2. Dr. Horam (1975): Naga Polity. Delhi: BR Publishing House. 3. W.I. Singh, (1986): “The History of Manipur” 4. T.C.Hudson, (1911) ‘The Naga tribes of Manipur London’

Thanks and Regards

kharingyo shimrah

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Monthly Archives: September 2015

NAGA NATIONAL MOVEMENT

NAGA NATIONAL MOVEMENT

I LIVE BY CODE

RISING OF THE SOUTHERN NAGAS ON NAGA NATIONALISM;

NAGA NATIONAL MOVEMENT

An Open letter to Khekiye K Sema and T. Solo.

Why the Nagas observes Black Day?

Philosophical Foundations of moral value dependent on social practice

Introduction: I understand Moral as rules that govern human behaviour, and it can be to show right and wrong in our action or thought; through my understanding, the moral value dependent on social practices in many ways:

CRITICS TO UTILITY APPROACHES TO JUSTICE:

The Anthropology of Tangkhul Naga community