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The term ’progress’ is a modern Western notion that life is always improving and advancing toward an ideal state. It is a vital modern concept which underlies geographic explorations and scientific and technological inventions as well as the desire to harness nature in order to increase human beings’ ease and comfort. With the advent of Western colonization and to the great detriment of the colonized, the notion of progress began to perniciously and pervasively permeate across cultures. This book details the impact of the notion of progress on the Nagas and their culture. The interaction between the Nagas and the West, beginning with British military conquest and followed by American missionary intrusion, has resulted in the gradual demise of Naga culture. It is almost a cliché to assert that since the colonial contact, the long evolved Naga traditional values are being replaced by Western values. Consequences are still being felt in the lack of sense of direction and confusion among the Nagas today. Just like other Indigenous Peoples, whose history is characterized by traumatic cultural turmoil because of colonial interference, the Nagas have long been engaged in self-shame, self-negation and self-sabotage.
The term ’progress’ is a modern Western notion that life is always improving and advancing toward an ideal state. It is a vital modern concept which underlies geographic explorations and scientific and technological inventions as well as the desire to harness nature in order to increase human beings’ ease and comfort. With the advent of Western colonization and to the great detriment of the colonized, the notion of progress began to perniciously and pervasively permeate across cultures. This book details the impact of the notion of progress on the Nagas and their culture. The interaction between the Nagas and the West, beginning with British military conquest and followed by American missionary intrusion, has resulted in the gradual demise of Naga culture. It is almost a cliché to assert that since the colonial contact, the long evolved Naga traditional values are being replaced by Western values. Consequences are still being felt in the lack of sense of direction and confusion among the Nagas today. Just like other Indigenous Peoples, whose history is characterized by traumatic cultural turmoil because of colonial interference, the Nagas have long been engaged in self-shame, self-negation and self-sabotage.
This publication opens up a fascinating insight into the culture of the Naga tribes in the Eastern foothills of the Himalayas. Based on around 400 historical photographs, the author reconstructs with scientific precision the encounters between the Nagas, the British colonial empire and two German-speaking explorers, their pictorial worlds and ideologies.
Law is an indispensable tool to control and maintain equilibrium in the progress of a civil society towards a healthier civilization. The object of law whether customary or statutory is to regulate, protect and deliver justice. The variance between customary laws and the contemporary statutory laws has to be balanced by recognizing and satisfying the wants, desires, and wishes of the society. The book is a legal work on the efficacy of Naga customary law in governance and judiciary. It begins with a legal investigation on the history of the Naga customary law and its Constitutional recognition. It then delves into the Naga customary administrative and judicial bodies and the legitimacy of its actions in the eye of statutory and formal laws. The present work also makes a legal examination of the customary ownership of land and its resources. Furthermore, it reflects on the contemporary social and legal issues emanating in the State of Nagaland and investigate the role of the executive, legislature and judiciary in harmonization and reconciliation. The appendix of the book contains important colonial documents on Naga history, colonial judgments & orders, pre-constitutional documents and important judgments of the Hon’ble Supreme Court of India and High Court on Naga customary laws.
What is India? Who is an Indian? If for the present the answers seem to be self-evident they were by no means that for the half century that preceded the emergence of independent India in 1947. The imperial overlay on the South Asian sub-continent gave it a dimension of unity that made it one from the Khyber Pass to the Salween River, and by the mid-decade of the twentieth century, the vocabulary and perceptions of the independence movement had created a concept of Indian national identity feeling itself to be coterminous with the limits of British rule. But for many this new nationalism belied the realities, as seen by Straqhey at the turn of the century in the now-familiar passage: ‘There is not, and never was, an India, or even any country of India, possessing- according to European ideas – any sort of unity, physical, political, social or religious: no “Indian nation”, no “people of India” .’ These others challenged the assumptions of nationality and nationhood that the Congress Party came to take for granted, and, as the prospect of the departure of the British became real and then near, so the question of who should be left an Indian, subject to the rule of a government reflecting the native majority, became sharper. Under the leadership of Jinnah the mass of the Muslims of the sub-continent opted out of India, electing for a new nationality, that of Pakistan. Smaller groups raised the same claim as the Muslims, seeking to reject the accident of history that would make them subjects still of a government in Delhi after the British left: some Sikhs called for an independent Sikhistan; in the south, the Justice Party had long been urging the establishment of a separate Dravidian state when the British quit; the idea of a sovereign and united Bengal had been mooted in Calcutta. None of those ideas germinated then, and the India that came into existence upon the departure of the British was shaped by only one partition which created Pakistan. But one even smaller group whose political leadership had not only claimed the right to independence from India on the departure of the British but had also attempted to make its own unilateral declaration of independence, has even now not been reconciled to inclusion in India; and in consequence the Indian Army is, as it has been on and off for not far short of twenty years, engaged in another draconian attempt to crush the resistance of the people concerned, the Nagas. Please note that the terminology in the fields of minority rights and indigenous peoples’ rights has changed over time. MRG strives to reflect these changes as well as respect the right to self-identification on the part of minorities and indigenous peoples. At the same time, after over 50 years’ work, we know that our archive is of considerable interest to activists and researchers. Therefore, we make available as much of our back catalogue as possible, while being aware that the language used may not reflect current thinking on these issues.
This book examines the question of class formation and social inequality within tribal groups in North-East India. Focussing on the Nagas, it analyses and challenges common perceptions about them as a class-less society with a uniform culture. It looks at the previously neglected themes of class formation and structure, division of work, emerging social milieus and cultural differentiation among the Naga youth – and presents fresh arguments about notions of modernity. Providing a theoretical understanding of inequality, this volume will be useful for scholars and researchers of North-East India, tribal studies, exclusion studies, sociology, social anthropology, political studies, development studies, cultural studies and South Asian studies.
This is the explosive story of the underground movement in Nagaland never written before. It is an investigative report of the secret trails where the dew never dries, a trail which ended far beyond the Indian borders, snaking into the monsoon-soaked jungles of Kachin, where men like Zewtu fought and died unsung. These were the forests of no return where men like Kaito, Zhukiye. Mowu, Zuheto and Thinoselie embraced death often and survived. You are about to enter ‘terra incognita’ on the fog-bound heights of the Arakans where many a platoon commander fell, their mission reports unwritten. It is the only book to offer interpretations on: Meikhel: Three of the hallowed stones, of which two fell, according to a Naga prophecy. Oking: Top-secret mobile Headquarters of the Guerrillas. Ahza: A decree which emanated from Oking and could bring death of traitors. Peking: The Chinese connection which made an effort to convert Nagaland into a mini-Vietnam. Kuknalim: “Long live the land” was how the Guerrillas greeted each other, while they talked with bullets. Tatar Hoho: The underground Parliament where democracy prevailed. Alee Command: The Foreign Legion - will it strike again? Kachin: Where the south-east Asian guerrilla movements converge to co-ordinte. In The Night of the Guerrillas, there are no villains - the contending sides were caught between the indomitable and the inevitable. The destiny of the Nagas must have always lain with India while the luckless revolutionaries were searching it elsewhere.
The Nagas of Northeast India, radically different in culture and beliefs from the better-known Hindu peoples of the plains, were renowned in the years before Indian independence for their fierce resistance to British rule and for their practice of head-hunting. Although sharing many social and cultural traits, the thousands of small Naga villages often vary greatly from one another, and the Nagas display both unity and diversity in their dress and ornament. Their vibrant material culture is generously illustrated here in color photographs that display textiles, basketry, jewelry, weapons, metalwork, and carvings. Drawing on a diverse range of historical materials, the authors examine how the notion of tribes came to be applied to the Nagas and point out its subsequent importance in the development of contemporary Naga nationalism.