Manipur- "Little Hell on Earth"

Manipur, one of the tiny states of the Indian Union, a picturesque dreamland with colourful people belonging to different tribes, is at the crossroad of tradition and modernity. Every community has a unique culture and ethnic consciousness and a fierce love of freedom and independence. It has been aesthetically described by many as ‘the land of gems’, a flower on lofty heights’ and the jewel of India’ a term used by Nehru, the first Prime Minister of India. It has also merited the name the ‘little paradise on earth.’

Resplendent with nature’s pristine glory, Manipur lies in a melting pot of culture as one of the world’s most beautiful spots. It is a mosaic of traditions and cultural patterns. Every tribe has its own unique culture, dialect etc having the true spirit of patriotism. The lyrical Ras Lila dance and the various spear dances are gifts to the Indian panorama. The people of Manipur love war games. 

There are some burning issues which trouble the State of Manipur, but no one has dared to speak out or to challenge them for fear of bullets. This leads to rampant corruption, bribery, nepotism, violence and a breakdown of law and order. Small minorities have got the lion’s share of government jobs, but the majorities get only the scraps.

To get a job of an assistant teacher in a government school you need to bribe at least two lakh rupees. Due to rampant practices of nepotism and bribery, above all violence, corruption and subjugation prevalent in the State, each community begins to form its own groups- insurgent groups, fighting to better their own community in narrow selfishness. Each group fights for power and supremacy, creating havoc in the State. The chance of development, progress and prosperity seems an impossible dream. The ‘the land of gems’ becomes a ‘land of violence and corruption.’

This ‘Little Paradise on Earth’ becomes the Sodom and Gomorrah of the modern world. Almost everyday there is a strike or bandh or shooting or killing. Innocent people are most often the helpless victims. The internal problems are so acute and complex. Problems in Manipur are far worse than in Jammu and Kashmir. Unlike the issues of Jammu and Kashmir the complex problems in the North-East in general, Manipur in particular, are problems within the state. The Central Government is aware of them, looks down from its comfort table chair but does nothing. It washes its hand of its responsibility to solve the problems of Manipur. This leads to the formation of more insurgent groups fighting for succession from the Indian Union.

There is no respect for human life. It is worse than that of a street dog. Violence and corruption are in their very blood, whether it be army or various insurgent groups. The brain is the central office of all human activities. Just as a machine works smoothly when it is kept well oiled and is not left idle or unused, so too the brain remains active with work. The young hot-blooded school and college drop-outs and even educated people, are left idle forcing themselves to join the various groups for one’s own narrow selfish reasons. Some others join them to fulfil their ideal of “an eye for an eye, a tooth for a tooth”, considering it to be fair play, and none can be blamed if one wishes to take revenge. The government tries to build a tourism centre in the State. There is not a shadow of doubt that the government alone cannot solve the problems of unemployment. Private sectors will have to come up. But setting private sector calls for a work culture, peaceful political conditions, etc. Despite the practical problems the government tries its best to create more job opportunities to solve some problems.

Every day one sees the reality in the newspapers or T.V news, which cover not even a quarter of what is actually happening in the State. One cannot travel or roam the ‘little paradise on earth’ safely for sight-seeing without an ID Card. Even if you have your ID card, you will be caught for suspicion of being a member of the insurgent groups, detained you in the Thaana for at least a night. A few years ago I happened to witness a terrible tragedy. An innocent youth, my neighbour, was brutally tortured to death without any reason like a cat mercilessly torturing a rat to death in a playful manner, by so called “friends of the hill people” who stayed at Mao Gate. He was, after being mercilessly tortured to death, tied on a tree and shot with some bullets on the dead body. They put some AK47 bullets in his pocket. They cooked up a story, saying that he was a smuggler of weapons and bullets. This is the situation where we the people of Manipur live in the beautiful state so called ‘A Paradise on Earth’. These things are happening not only in the Imphal valley but even in the hilly areas, especially where the army, who ironically claim to be “friends of the hill people”, but in reality they too create havoc in the State.

Those who visit the ‘Jewel of India’ will experience the reality of the State. No one knows when and where one will be getting stuck. No one knows when and where one will be given a tablet for eternal rest. Has Manipur become worse than Iraq? If you were killed you were to be blamed, the incident of your killing would be declared a fake encounter by putting some bullets and even a pistol in your pocket by the army. Don’t be scared, this is the reality.

Every now and then, schools and colleges are forced to close down. Due to strikes, bans etc. the price of commodities shoot rocket high. To construct a house or building, at least a quarter of the budget for the construction will be demanded by various groups at gun point. To install a factory or industry or to repair a road or highway, a quarter of the money will be demanded by various groups and another quarter will be in the pocket of the few bureaucrats. No privates company will come to invest in the State due to complex problems:- political problems, work culture, situation, etc. Besides, the salaries of the government employees usually are delayed for months and months. In this situation, can development and progress be possible?

The legend says that the discovery of Manipur is the result of the delight the gods took in dancing, but the reality says that the present condition/ situation of Manipur is the result of the delight ‘Satan/Evil’ takes in dancing. It is this awful image that gives Manipur its present, unenviable identity “A Little Hell on Earth.”

Despite being ‘A Little Hell on Earth’ the ordinary people are still good at heart, dreaming that they will be able to feed the various insurgent groups and the army with the purest milk of reconciliation, understanding and thoughtfulness, through mutual dialogue, to restore the name ‘Manipur, ‘A Little Paradise on Earth’. 

The Kingship System of the Mao Naga

The Mao Naga tribe inhabits the northern part of the Manipur State- Senapati district bounded by the Angami and Chakhesang Naga tribes in the north, the Maram and Zemi Naga tribes in the west, the Tangkhul Naga in the east and the meiteis in the south. Like any other ancient tribe the history relating to Naga in general and to Mao in particular is steeped in both oral history and legends. There is no authentic written document or any historical record as to the habitation, language and script. The Mao Naga tribe is very peculiar comparing with the other Naga tribes regarding ‘the institution of the kingship’.

We learn from history that ‘might is right’ and that the strongest man would become a leader or a king. But in the history of the Mao Naga’s kingship, it is not the same. In Mao society, kingship began with three brothers namely Pfoneo, Robve-o and Pfose-o. They all vied with each other to settle in Mofuzhu, presently Pudunamei village. The mother, however, was very fond of her youngest son, Pfose-o and she wanted him by any means to settle down in Mofuzhu. She, therefore, thought out a plan. It is this: - the one who returns first after giving a cut mark on a particular tree will have the right to settle down in the Mofuzhu. Accordingly, the race began on the appointed day at a particular hour. The youngest son, as instructed by his mother, cut Chunghosii (its colour turns into light-dark when it is cut) and the other two brothers cut Rhus javanica (omosii, its colour turns into white when it is cut). They adjudged the youngest as the first and then he was allowed to settle in Mofuzhu. The youngest son came into prominence and became the king of the village and other villages as well.

It is important to note that in every Mao village there is a king or chief, who is the supreme authority in the administration and in religion, and who generally manages arbitration between litigants. The king is respected by everyone and is considered only next to God, His representative on earth. It is also believed that God has given more wisdom to him than anyone else and his will is considered as law. He is a man well-known for his personal prowess in war; in diplomatic affairs, in powers of oratory, religious life, etc and his commands are obeyed by the people, in so far they accord with the wishes of the community. In case of dispute or crime, the village chairman, who is the right hand of the king, and the village authorities decide the seriousness of the crime and accordingly, punishment is imposed to the one who commits a crime. The village chairman and village authorities are appointed by the people with the consent of the king.

It is said that the Mao Naga has some settled form of government from the time Ememei or Mao began to settle as a village. They have their own distinctive system of government compared to the other tribes of Nagas. The Kingship system is the most important institution in every Mao village.

The dignity of a king or chief, Movuo in Mao language, is hereditary. In practice, it has been seen from the very beginning that the successor is normally chosen from the incumbent chief’s family. The eldest son succeeds his father. If he (king) has no progeny, his younger brother’s sons- the one with greater quality and ability, personal appearance, religious purity and reputation of valour- can assume the rank. Again, if the sons of his younger brother are not capable to be a king, then any person (usually from the same clan) could be chosen who is known for his bravery, skill in diplomacy, power of oratory, health, good in domestic chores, etc. A king remains in his post till his death. If he is too old to rule his people, he selects a person, usually his own clan, to rule under his charge. It is important to note that in Mao Nagas society no woman can become a chief in the village.

According to the Mao traditions, Pfoseo has to perform all types of religious functions for the good of the Mao villages. Whenever any village performs religious function, Pfosemei or Podunamei king sends his delegate as a representative in their function. However, this practice nowadays has faded away with the coming of Christianity. As a supreme head in religion, he observes gennas as the days of prayer for the economic prosperity and social welfare of his people. In some important gennas if the people fail to observe or obey what they are supposed to, he will impose the same genna again on the following day. Every Genna, therefore, which is proclaimed by the chief, ought to be observed obediently by the people. Whenever the genna is going to be observed on the following day, the chief proclaims at the top of his voice late in the evening on a particular stone at the place called Mani Kasa fii especially in Pfosemei village (Mani-genna, Kasa-proclaim, fii place).

When Genna is observed, the chief prays and performs rituals for his subjects to keep them away from all kinds of sickness, death, poverty etc. There are fifteen important monthly gennas (Ochre lei thin koru) which are to be observed. They are:

1. Ora (means god) mani- on this day, egg is offered to God at the village gate. This is observed in order to free the people from sickness and from death.

2. Tokho Mani- is observed for the good crops, fruits and domestic animals.

3. Pforeshii Mani- is observed that people may be freed from greed and their goods may also last long.

4. Omikazhii Mani- that people may not set fire to other’s house which may cause loss of property and lives.

5. Khehrukashii Mani- that storm may not destroy their houses and properties.

6. Pirii Mani- that the hailstones may not destroy their crops…

7. Ochiikozii Mani- that people may come out of their lethargies and sluggishness and may become prompt and dynamic in society.

8. Ojii (earth) kathi (death) Mani- that the parched- creviced and sterile land becomes fertile and also prays for good rain.

9. Okheshii Mani- that the wild creatures may not destroy the crops (on this day no one is allowed to kill any creature nor even allowed to cut a leaf or grass);

10. Odziikokho Mani- that the rainy season may come on time so that people can cultivate their crops;

11. Omopra koso Mani- that the crops or vegetables may grow fast;

12. Osiira koso Mani- that trees may grow well and bear good fruits (on this day no one is allowed to set fire in fields or forest);

13. Ochiikazhii Mani- that the good weather may overcome the bad monsoon;

14. Molukosii mani- that the earthquake may not destroy property and life;

15.Phehri Mani- that they can defeat their enemies, succeed in hunting and be freed from sickness…

16.

The king observes some more obligations for the intention of his subjects’ welfare. He always sets aside the following days in a Lunar Year for prayer and fasting, so that his beloved people may receive God’s blessings and live a peaceful and harmonious life: 26th January; 11th to 14thth February; 12th to 15th March; 28th July; 25th to 29 November. In addition, the chief also observes a number of taboos. They are: the chief has to abstain from sleeping with his wife on the Genna day; has to leave the house door open; has to abstain from eating sacrificial meat; has to avoid eating food with others; can’t stay in warring village; can’t eat nor rear female pig or bitch; can’t curse others; can’t beat others; can’t marry women accused of theft; can’t steal etc.

There is a myth about the king which says that he should not shit in any other village. Even if he happens to go to a far off place, he has to come back and shit in his village. The significance of this myth is that the king is expected to take care of the village properly by performing his duties well. If he goes away to other places he would not be able to discharge his duties well in his village. There is also a belief that if the king becomes rich, his people will become poor. So, for the prosperity of the village, he must remain poor. The reason for this is that the king, being the most powerful man, could manipulate the people for his advantage and the fact that he becomes rich will be a sign that he is exploiting the people. Another reason for this could be that the king is expected to observe gennas and perform many rituals which requires a lot of time. The fact that he is rich would mean that he works only for him to get rich but does not perform other duties well.

The chief loves his people and treats them as his own children. The people too love him and consider him as their own father next only to God. They show due respect to him. This mutual love and concern which exist between them can be best understood from the following: -

1. The chief is always given an honourable place on all the important occasions, particularly during the time of ‘merit feast’ and other sacrificial feasts (Oraso, Nuvevii ye Ottuzhe kocho). On these auspicious days he receives the right foreleg of a cow killed for a feast.

2. Every household under his kingship gives him a basket full of paddy at the time of inception of the sowing season or after the harvest. It is called Movuo Matikoth. He always initiates the annual seeds sowing.

3. On the feast day of Chiivii kovii, meat is distributed to every household by the host. And also whenever any villager dies, the deceased family distributes meat to every household. On these two occasions, the king always receives a double share of meat.

4. No new village can be established or settled unless the Pfosemei king erects and blesses the first hearth at the proposed village

5. The rich family at times provides a grand feast for the whole village after which a stone is erected to symbolize that he is a rich man in the village.

6. Under the Pfosemei King no village can wage war against any other village without the blessings and proclamation of war genna by him.

7. Whenever any family or individual from the village performs ceremony or sacrificial feast, he is always invited to grace the occasion. He serves the first cup of rice bear (ohaye) and in a conventionally manner, offers a few drops to the mother earth and invokes blessings for the congregation. The chief celebration and the other formalities of the ceremonies begin with his blessings. It is believed that whoever receives the chief’s blessings is said to be always lucky and lives a healthy peaceful life in the future.

8.Even today, on some special occasions especially during the festivals, the king hangs a skull on his neck. The skull signifies that his forefathers were great warriors or he himself was once a great warrior.

In a recent incident (2004), the present Pfosemei Chief’s back was cut with a dao by one of the villagers leaving a big wound on it. According to Mao Nagas customary law the village chief should not have any wound or big scar on his body. He should be physically, mentally and spiritually fit as a fiddle as he has been considered only next to God. So, the village leaders of various Mao villages demanded the resignation of his kingship. But unfortunately there was not non-Christian who was found capable for this post (except a few families, the whole village have embraced Christianity).

The king cannot become a Christian. If he becomes a Christian, he will lose his kingship and he cannot perform rituals and sacrifices according to the customary laws of the Mao Naga. He must hold on to his traditional religion and faithfully perform his duties for the welfare of his subjects. If he becomes a Christian he may forget his duties and even begin to hoard wealth for himself and give to others as gifts or sell his properties to others which cannot be given to anybody except to his successors.

By means of conclusion it can be said that the Mao Naga king and his followers are not Christians by faith but they practice Christian values. They are peace loving people, e.g., before the coming of the British, Pfosemei village made a peace treaty with their neighbouring villages. The first written document of peace treaty was recorded in 1800 between Pfosemei and Khonoma village. They have the spirit of forgiveness, e.g. if a person steals other’s properties or goes against the law, that person can be forgiven if his relatives come and apologies on his behalf. They are very generous especially towards the poor e.g. after the harvest, people keep some paddy in their fields for the poor people to collect them. They always stand for truth and their lives are exemplary. The Mao Naga, therefore, must revive and imbibe the virtues of the ancient and age old traditions and live them out in our daily life. The process of modernization, no doubt, has brought about great changes in the society. But the fact that the king still cannot change his religion is a clear indication that tradition is still very strong in Mao-Naga society.

The Human Touch Has No Substitute

“There is no doubt that is around the family and the home that all the greatest virtues, the most dominating virtues of human society are created, strengthened, and maintained,” says Winston Churchill.

Home is sweet home; there is no place like sweet home. “Home is the place where, when you come there they have to let you in,” says the well know writer Robert Frost. Sweet home is much more than knick-knacks and relics. Family, kin and friends, in a world that is as real as complex, are not incidental social artifacts. The good, the bad and the ugly, form the basic unit that everyone belongs to, or desires to belong to- one of the few human conditions that are universal. The Aryan inscribes in one of the oldest literary books, Atharva Veda, “I will make you of one heart, of one mind and free from hate; love one another as the cow loves the calf she has born. Let the son be loyal to his father and of one mind with the mother; let the wife speak sweet and gentle words to the husband; let no brother hate brother not sister hate sister; unanimous, united in purpose, speak you words with friendliness” (Atharva Veda 3,30).

The more the world shrinks, the more one becomes distant from one’s own. Modern technology is a double-edged sword. Superficially it links, but fundamentally it alienates. It is an addition to an overabundance of options that excuses one from making an effort to nurture human contact.

Installing a sophisticated modern technology will alert others - beam images and sounds ensure a virtual table-mate. So one sees what the other is eating, exchanges words and enquiries if the salt is fine. Great indeed! But what is the use of an image if one cannot share the proper smell? Do children experience the warmth and human touch of their parents? On a more shared practical note, what is the use of this thing if time zones dictate that one sleeps while the other eats?

The virtual meal is a precious time. The occasion when we share the ups and downs of life with our own kin is during meals’ time. It is being advertised as a universal remedy to the modern-day condition in which many families are scattered across the globe and cannot be in communion; thus lacking the real love of God, which children do first experience from their parents. One in London, another in California and the other in Mumbai, comes together ay meal time, one plate heaped with different gorgeous items. But each one is left hungry for companionship and love. There is a big vacuum left in the heart, mind and soul. What can fill that gap? Is it pleasure or money or latest gadgets or gold…? That void cannot be filled by anything except warmth, love and touch of our parents and loved ones.

Installing the latest modern technology offers a substitute but can never measure up to physical interactions and warmth. A hug confers warmth but not a handwritten note or phone calls or visual internet phone calls. A phone call facilitates speech but cannot eliminate emotional distance. A meal might be taken together, but cannot satiate our longing for love. Some things always belong to the realm of the human contact and love; nothing can substitute that.

Finding time to spend together as a family becomes very difficult in this complex world. In many a household, either parents have to go for work or children have to go to school or tuition or other activities, this prevents them coming together to spend time with each other as a family. The deep familial bond has faded away nowadays. Children grow up with the feeling of being unloved and uncared for, which often leaves deep scars their minds and character. One easy and effective method or occasion to convey to children that they are indeed special is to dine together. Dinner taken together has the divine power of strengthening the bonds of love among the family members. There is an axiom that, “The way to a person’s heart is through his or her stomach.” A meal prepared with love and eaten together has all the ingredients necessary for making a happy and sweet and healthy family, home and society.

Sharing a meal is not merely eating some delicious food that is set before us; but it is an investment of time for the wellbeing of the family. Socrates, the famous philosopher rightly reiterates, “If I would get to the highest place in Athens, I would lift up my voice to say, ‘What mean ye, fellow citizens, that ye turn every stone to scrape wealth together, and take so little care of your children to whom ye must one day relinquish all?’” An important element in the upbringing of children is investing in quality time with children. Being available to one’s family members is the most valuable gift we can give and receive from one another.

Meal times also provide a perfect ambience to dialogue with one another. When our parents pay careful attention to what the children are saying; these feel assuring that parents are genuinely concerned about what is happening in their life. Sharing of ideas, jokes, plans and progress, joys and sorrows of the family members can take place at the moment of the meals. The wave of distant communication may be very strong, but physical warmth has its zenith at the time of meals.

Dining together is a precious moment where the entire family can invoke the divine. A prayer of grace before and after the meal will create an attitude of gratitude and graciousness in the family to God. A child, who experiences such exhilaration at the dining table, will surely and steadily learn a lesson to appreciate life and become as asset to society.

“Where family prayer is daily said, God’s Word is regular read, and faith in Christ is never dead, that is a Christian home. Where family quarrels are pushed aside to let the love of God abide ere darkness falls on eventide that is a Christian home. Where joy and happiness prevail in every heart, without a failure and thoughts to God on high set sailing that is a Christian home. Where Jesus Christ is Host and Guest, through whom we have eternal rest and in him are we forever blest, that is a Christian home,”( author unknown).

Civic Consciousness

            Does our education system truly liberates u, make us mature, wise, helpful, responsible, civic conscious? If our educational system fails to inculcate in us noble ideals, it is a failure. We all have a great desire to change our society, friends etc. however, we forget the basic rule i.e. changing others comes only when we change ourselves. True education makes a person ‘civic consciousness. The absence of ‘civic Consciousness’ is our basic problem in our today’s Naga society.

            We are in the 21st century which is a stage for many changes on the fast track. Change in culture, change in the food habits, change in the mode of living and of course the change in the system of education. Every part of a person’s life is struck with many changes. Surprisingly change in our approach towards society is not very visible. We are conscious of change s in the technological field but not in our civic life. We are lagging behind in an area of ‘civic consciousness. The primitive people seem to be more advanced than us. An uphill task awaits us in this area. Change is possible but it is difficult.

            If you happen to visit some of our government offices, public places, educational institutions like ours etc., you are sure to experience or witness a cultural shock. Here is where you find, ‘the problem of everybody is doing it’. The original colour of our buildings, toilets etc. are replaced by public choice colours and have become dustbins. We are educated but without civics consciousness. Many of us, though well educated, have not yet learned to practice civic life when we move out of our houses. We are bombarded with the latest technology and fashion, yet we are poor in civic consciousness. We eat sweets, chew this and that but still we have not learn how we should eat and chew. An example is the way in which we discard our waste. The level of ‘civic consciousness’ we possess is not consonant with the level of our dressing style and the level of education we achieve.

            A civilized society disapproves certain kinds of behaviour of people but it always accepts and accommodates them. Oh!!!! Acceptance does not mean approval. This is the attitude with which our Naga tradition and culture evolved. Inclusion of everyone in society is the basic characteristic of our Naga society. This inclusiveness should not be understood wrongly as inclusion of the unhealthy and scandalous behavior of people, which needs constant correction and change towards betterment.

            As college students we enjoy more rights which we never had in our school days. On the other hand we have responsibilities and more duties as matured students, which one cannot expect from a school student. Usually in Nagaland we could see garbage around the dust bin not in the bin. It is our duty to help the management to keep the campus clean. After all ‘cleanliness is next to Godliness’.

Special Notes to My Seniors

This winter seem chillier and the silence more profound, the birds do not venture out of their nest and the choric chirping is no more heard around. All the Josephites wear a long gloomy face. Is it because it’s the season of farewell and goodbyes? Or is it because the older birds are going to leave their Nest and venture into the woods?

We the Josephites are being shaped and molded in the nest of St Joseph’s College, Jakhama. As we the young fledglings are being formed intellectually, emotionally and socially, the Third Year Friends are shining with multi colours ready to fly out of their nest. You have sufficiently been nurtured with potentials; your competence to excel, your creativity to serve and your imagination to be productive in future life cannot hold you back in this beautiful nest. You have no choice but to happily spread out your wings in glory.

        

          The other day I was in the college’s canteen during the lunch break, two of my senior friends were discussing about their future visions what they would do. One said, “I will bring at least some changes in my village by helping the youth who are victims of modernization.” And the other said, “I will do MSW first and later I’ll work against violence and killing in Naga Society.”

We are indeed very much touched by your cooperation, encouragement, motivation and friendship during your studies at St Joseph’s. We are indebted to all your contributions- both in academic and in co-curricular activities. Your footprints are visible. They will become an indelible mark in the depth of our hearts, reminding us of your sheer hard work and perseverance.

We the Josephites in general and the juniors in particular have bid farewell to your affluent hands. You have bloomed before us. Your departure has created vacuum which can be filled only by you ‘visionaries’.

          
         The tender hearts of the juniors are warm and throbbing to bid you adieu and to wish you all success. Once again we wish every good wish that you can wish yourself.

          I touch my heart as the Eastern do

          May the peace of Christ abide with you

          Wherever you go, wherever you are

          May the beautiful palms of Christ grows

          Through days of labour and night of rest

          May the love of Christ make you blest

          I touch my heart as the Eastern do

May the peace of Christ abide with you…

 (To all the friends especially to- so and so…And now, good bye, good luck. May you find happiness and meaning in your life.

                           

Farewell Message

They say meeting is sweet but departure is bitter. This is an axiom which we all have to face sooner or later. Every course has to take its action and so the bell rings for our final year friends to buckle themselves and be ready for the next course of action in their life.

The third years are now ready to embark from the College- their Alma Mater and   stand on their own feet and put into practice the skills, knowledge, and concepts   what they have acquired from the college.   The time has come for them to realize their dreams   and make it into a concrete reality. Therefore, nothing can stop them from this journey to which everyone is destined to. It is in this destiny that one finds self fulfillment and self realization. We pray that they all realize their dreams and reach their destiny.

Indeed we are very much touched by your cooperation, encouragement, motivation and friendship during your stay here at St Joseph’s. We are indebted to all your contributions- whether it is in academic or co-curricular activities. Your footprints are visible. They will become an indelible mark in the depth of our hearts, reminding of your sheer hard work and perseverance.

The Josephites will miss you terribly but we   the students of Sociology Honours will not be able to fill the void that you have created in our hearts. You all have won our hearts.  You have bloomed before us showing us that nothing is impossible for a willing heart and a studious heart.

And so the tender hearts of the juniors   are bidding you adieu and wishing you all success. ‘Seasons may come and seasons may go. Everything withers in due course, you know. But there is one thing that still blooms as fresh as the dew and that is the love and affection we still have for you.’ And now good bye,   good luck. May you find happiness and meaning in your life.

“JOSEPHITES ARISE AND SHINE”

President's Message

We take great pride of our age-old rainbow of cultures and traditions, yet we are caught at the crossroads of the old and the new, tradition and modern. The furious space of globalization with its impact on the modern society and the consequent rise in the expectations of today’s youth, have called for a paradigm shift in the realm of cultures. At the same time, the youth groping in the darkness, have ambiguity if cultures. Taking advantage of this situation a number of social scientists (sociologists) and critics have mushroomed, rising serious questions with regard to the quality of culture. More important in the name of culture and tradition, we create havoc in our society.

The challenge before us at this juncture is not that which the society has thrown up, but rather that we ourselves need to envisage- transforming the age-old culture by extracting the best of it and remoulds it into a new culture. To do this, we the young sociologists who pass through the portal of this institution, could be the primary agent of social change. We need to develop our critical and analytical sociological imagination, well versed with its methodology, approach and theory.

Globalization has redefined the culture for us posing innumerable challenges in every sphere of life in our society. However, we the young sociologists as we enter into the Jubilee Year of the College, hope to face the challenges and stand the test of time, creating a new global culture through assimilation of al hat is good in age-old traditions and cultures, rejecting the ill of it, and redefining culture, giving in a strong source of identity and rootedness in the modern world.

This Magazine is the expression of our vision reflected in the articles presented. As we bring out this issue I express my deep and heartfelt gratitude to the college management, lecturers of the Department, editorial committee and all the contributors fro their precious genuine and sincere expressions.

I wish all of you a happy reading. Young sociologists let us continue and arise and shine, forever keeping in mind our motto, “To Excel and To Serve”!

  

Department of Sociology 

St. Joseph’s College

Are we the Just?

“T do injustice is more disgraceful than to suffer it,” says Plato.

 ‘Justice delayed is a justice denied is a common slogan for the people of India, who are fighting for justice. This is very precise because there are two kinds of people in India. One is the poor or the women who always failed to get justice though they have rights. The other one is the rich or politician practically sure of getting justice though they often are the main culprit.

There are various forms of injustice done to women and the poor. Certainly words are not insufficient to describe such injustice done to women and the poor. However, my soul urges me to express some of the tangible example of these kinds of injustice.

We are today facing many problems of injustice of an unprecedented character and certainly the problems of women and the poor are the upper most at these junctures. If we have to solve them, we must have men and women who have the true spirit of religion. Can you and I be a present Martin Luther, O. Romero etc?

We, the students, are the seeds of society, if the seeds are tainted, how can we expect healthy plants? We are the buds today that will bloom to flowers tomorrow. Today we face too many kinds of injustice done to our sisters and brothers. These forms of injustice were not present in the olden days in our Naga society.

I refuse to believe that there is equality of men and women, of the poor and the rich; I refuse to believe that today’s women and the poor are respect equally, treated justly and support rightly everywhere with love and dignity. How much do you and I witness injustice done to our brothers and sisters general in India and particular in our own Naga society? If so, will you and I fight for justice? But, when…?

Everyone has the right of economic initiative; everyone should make legitimate use of his or her talents to contribute to the abundance that will benefit all and to harvest the just fruits of one’s labour. He should seek to observe regulations issued by legitimate authority for the sake of the common good.

Access to employment and to professions must be open to all without unjust discrimination- men and women, healthy and disable, and natives and immigrants. For its part society should, according to circumstances, help citizens to find works and employments.

A just wages is the legitimate fruit of work. To refuse or withhold it can be a grave injustice. In determining fair equal pay both the needs and the contributions of each person must be taken into account. There should not be any unequal payment between sexes. But in our society, there is unequal payment between men and women. We speak of justice and equal distribution of payment of wages, but where is justice? Is it in our heart and mind, in our society or in the air?

Justice and equality are two sides of the same one coin. They cannot be separated from one another. But these virtues are in the hand of the rich and the politician, who govern the country. Justice for them is in their lips but not in their hearts and souls above all not in action. They are the real culprit of social and economic injustice done in the country. Some of the tangible examples of this kind are many.

Examining the census of male and female population in our college gave a clear census, that  the number of girl students is higher than the number of boy students and the ladies lecturers is more in number than the gent lecturers. Besides that looking at the Naga society, its custom and culture, there is no doubt that there is equality between sexes and lots of freedom are been given to both the sexes. I begin to doubt when I think of justice and equality that we speak about- whether these virtues are prevalent in our own college. You may not agree with me but my heart urges me to ventilate it what I am convinced of… I could say that the seeds of injustice and inequality done to our sisters breed in our own family but they are nurturing even in the college. For the last 25 years, how many girls, so far, have been elected as the president of the college for the last twenty five years? How many girls have been elected as the class representative?

Welcome to the Next Three Years of Your Moneymoon Life

Good afternoon honorable Chief Guest.... Principal of St Joseph’s College, lecturers, inviting guests  and Ladies and Gentlemen.

I am proud to remind you, that the most vibrant Deptt i.e. unified under a single umbrella is “The Dept of Sociology.” And, it is in tune with our motto; “To Excel and To Serve.” The deptt deems it a great pride in welcoming aspiring students into the school of Learning and Development. Here, we, the fledgling sociologists, are challenged by opportunities and are given a vibrant exposure in the specific field of study.

At the very outset, I on behalf of the Dept. would like to welcome you, dear freshers, into the Dept. of Sociology and also congratulate each one of you for having successfully completed your Last Exam.

Life is full of experiences, which makes a person happy or miserable. Dear friends, we welcome you with a joyous heart to a whole host of different experiences; if you feel like reinventing yourself at this Deptt, go ahead!

I would like to emphasize that the Deptt should be a second home for all. We are the Deptt, and we are keen to make you feel at home right form the outset. The several hundreds of students, who step into this Deptt, learn to stand joyfully amidst the ups and downs of life by making new healthy friends

At this time, once again I request all of you especially the Freshers, to be very active and cooperative towards the Deptt. And another important thing is that, be regular in the programmes and its various activities. This is one institution where we really grow as persons.
             

 The Dept has grown over the years and is still in the growing stage. As such, the Deptt is at times faced with some problems and other complications. Hence your kind cooperation and active participation are very much sought out and needed. Sometimes, we come across some people pointing fingers to the Deptt with little knowledge of what the ground realities are. It is my earnest request to you today to come forward any time and give your valuable suggestions and opinions and be a part of the change for good. We are always open to criticisms that are constructive and not destructive.

I personally would like to welcome you again, dear friends. As you begin your stay here, I wish you all the good luck and in your endeavors. It is my prayer that you finish your stay achieving the purpose of your coming here. On behalf of the Deptt, I would like to assure you all possible help, support and assistance. I am also very confident that your fellow seniors will be paving your way with good examples and guidance. Let us all cooperate and unite for greater heights “To Excel and to Serve” as our motto suggests, and build a greater union. No one of us will be staying here forever, we all will leave for good someday or the other. So, while we are still here, let us make our stay a memorable one. Let us all walk and work together in such a way that when we leave the hallowed portals at the end of our study, we can look back and say, we gave our best to this institution.

Young Sociologists let us arise and shine

The Origin of the Naga

         The Nagas inhabit in four states in India and in the Western parts of Myanmar. The Nagas live between Brahmaputra and Chindwin River specifically from 930E to 960E longitudes and 240N to 270N latitudes.

 1) The area is about 100,000 Sq. Km of the Patkai range within the longitudes between 930E and 970E and 231/20 N and 280N latitudes.

  2) According to J.P. Mills, the Nagas live in the area, "bounded by the Hudkawng valley in the north-east, the plains of Brahmaputra valley to the north-west, of Cachar to the south-west and of the Chindwin to the east. In the south, the Manipur valley roughly marks the point of contact between the Naga tribes and the very much more closely interrelated group of Kuki tribes -Thadou, Lushei, Chin, etc,"

  3) In India they are found in Nagaland, four Districts in Manipur, one District in Assam and two Districts in Arunachal Pradesh. In addition to this, many Nagas inhabit in Western parts of Myanmar (Burma). In Myanmar, Nagas are concentrated in the Somrah Tract bordering India, which comes under Kachin state and Saging Sub-division.

                  

The Philologists have grouped Naga languages as belonging to the Tibeto-Burma family. The hypothesis given by a scholar J.P Mills also may be untenable since the Naga tribes traced their origin to southeast and supported by folk-tale and folk songs. One of the Indian authorities of Nagas, Murot Ramunny writes, "The original home of the Nagas, before they reached the areas they now occupy, is rather difficult to ascertain. Different authorities have connected them with headhunters of Malay; the races of the southern seas, while other traces them back even to China.” The origin of the Naga tribes is shrouded in mystery and is encapsulated in folklores and legends. After examining various oral sources, (Sanyu 1996, 5-35) concluded that the Nagas belong to the Mongoloid racial stock and that their original home was in central China. After leaving their original habitat before the Christian era, they took different routs and gradually reached their present habitat. Their migrated took place in several waves and continued for some centuries till the different Nagas tribes came to occupy the place of their present habitat.

       

The exact number of Naga tribes is not know because they are found not only in Nagaland, but also in the contiguous areas of the Indian states of Manipur, Assam Arunachal Pradesh and also in Burma. Thus, the Nagas inhabited areas, sometimes called Greater Nagaland, and is divided by the state and national boundaries. Another difficulty in determining the exact number of Naga tribes arises because of the process of fusion and fission that has been taking place. Some smaller Naga tribes are absorbed by larger ones and are treated as sub-tribes, while sections of larger tribes, separated by state boundaries sometimes prefer to be treated as distinct tribes.  Nagas also appear to have been distinguished from their neighbouring tribes by practice of ‘head hunting’, religion and superstitions. The country now occupied by Naga tribes was most likely subject to mainly four migrations waves and it is probably that the Konyaks were among the oldest settlers. They are: -

1)  The first immigration was from the direction of Tibet and Nepal, which probably entered via Arunachal Pradesh (formerly known as NEFA), as some of these tribes like Noctes and Akas belong to the same Naga family.    

                               

2)  The second immigration was the Mon Khmer, also called Kol-Mon-Anam; there were tribes of the Indo-China peninsula that is now inhabited by the Nagas from the south. 

3)  The third immigration probably was from the southern China province of Yunan across the valley of Irrawadi and in this movement the Tais, Shan and Ahoms formed a part. This takes back to the first millennium of the Christian era, even Thai, were moving south from or through province (now in south China) and beginning to establish small independent kingdoms in what is now Laos, northern Thailand, the Shan state of the present Union Burma and upper reaches of the Brahmaputra (Dihand) valley of Assam (Assam).             

4)   The fourth immigration was from the Chin- Kuki group who belongs to the Chi tribes of Burma. This migration was the most recent for as late as 1918; they were migrated towards Lushai Hills (now Mizoram) and the district of Churachandpur, south west of Manipur. There are a few Kuki tribes scattered all over the Nagas Hills. The British government stopped this Chin Kuki migration during the 1917-18 Kuki revolt.

         The recent study of the origin of Nagas was by a Naga scholar name R.R. Shimray. He 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. This has been inferred from the various evidences that the Nagas at one distant past were living near the Sea.” "Some people believe the present group of Nagas came from the Philippines where there is a place called Naga". Some tribes from Indonesia, Philippines and Malaysia are seems to be the same group of Nagas who retreated from the Southern Seas. However the above belief is just an assumption because the Naga village (present Naga city) in Philippines was name by Spanish troops only in 1573, when they discovered a flourishing Bikol village with abundance of NARRA TREES in that place.

         There is evidence to support a contention that traces of these races’ movement are to be found in the culture of the tribes now collectively called Nagas. All Nagas indicate their original place from where they had migrated southward while a few Konyaks villages that claim that they cam from the Chongliemdi clan. Khoiraos and Sema Nagas are closely affinity with the eastern Angami Nagas though they trace they origin to the south. The Sanglam trace their origin to the south (Korem in Burma) the Sema, Chindwin Valley of Burma, the Kolya-Kenyu relates to the Singphos, the northern of Burma. The folksong and folktale of Tangkhul tribe also supported that the Nagas came from Myanmar. The Angami, Chakesand, Poumei, Maram and Mao say that they are from the south. There is a same legend current between the Angami and the Mao, that they are the children of the first woman who is called Dziilimosiiro (some called her, goddess) which means the purest or crystal clear water, who, one day, while resting under a tree with her legs apart, suddenly a thick blanket of clouds surrounded over her and some drops of liquid came down over her private part, and thus she was Impregnated mysteriously by a cloud at the place called Makriipfii or Meikhel, which is believed as the first Nagas’ native place (land) by the common Nagas.

          It has been asserted that the Naga tribes are marked by a very strong love for the village sites. This is the marked contrast to the Kukis and other hill tribes like Garos and hill Kacharis. There are certainly some special marks by which Naga tribes are distinguished from their neighbours, and common ties by which as one people. There are distinguished from neighbours by physical, conformation, customs habits, manners, way of life and weapons. The majority of the Naga tribes burry the dead accept the Aos and Changs who expose their dead. A close examination of the implements and weapons used by the tribes of the Nagas reveals that these very same tools are also used by the Igorot tribes of the Philippines. Another characteristic to be noted is the use of the war-drums. Aos, Konyaks, Changs and Yimdrunges make huge drum out of a whole tree hollowed through a narrow slit in the top. Tribes like Sema, Angami, Mao, Zeliagrong and Tangkhul do not make these drums.

         

          Diversity of origin among the Nagas is proved by a number of minor considerations. The Sema reap with bare hands whereas the others with sickle.  The Angami, Zemi, Rengmas, Chakesang, Tangkhul, Mao and Maram practice terrace the slash and burn or shifting cultivation. Jhumming cultivation was well known but nowadays the state government discourages it. In the matters of the village polity, customs vary from tribe to tribe. The hereditary chief s among the Konyaks and the Sema enjoy almost feudal position as lord, the Ao and the Tangkhul have chiefs whose position and power are several notches blow those of the Sema and Konyaks king \chiefs. The Angami Chakesang, Rengma and Mao are run on even more democratic lives.

         Though at present, we are hard to put to arrive at a satisfactory explanation of the origin of the Nagas. In spite of all the different waves of immigrations and the resultant admixture of the people notwithstanding, there are many marked characteristics common to the various customs set them apart from the neighbouring non-Naga tribes of the North East.

            The whole Naga tribes came for a meeting for a deliberation at Shajouba Village near the Meikhel before their departure from Meikhel. According to the legend of Poumai Naga, a man name POU (of the prominent leader of Naga) erected his walking stick on the ground after the meeting and left for home. But his walking stick sprouted and rooted inside the earth. The then walking stick growth to be a wild pear tree (Chiitesii), which believes the first wild pear tree, is still alive at Shajouba near Meikhel. Whether it is sprouted from Pou's walking stick or not - the Pear tree is believed to be planted during the Nagas departure from Meikhel. The Nagas called this Pear tree as departure tree since it was planted during their departure. The wild Pear tree (in Poumei Tyaobe & in Mao Chiitesii) or departure tree planted during their departure meeting is a very important tree, which is still kept reverence by all the Nagas who migrated from Meikhel.     The falling of any branches from the wild pear tree due to storm or wind signifies the bad omen. If any branches of that tree fall, the Meikhelian (Poumai, Angami, Mao, Tangkhul, Zeliangrong Sema, Lotha, Maram and other Nagas) who dispersed from the dispersal site observed a day, which is forbidden to work in the field. People were strictly restricted to choke-off even a small branch from that tree. It is believed to be a sacred tree for the Nagas. It is believed that anybody who cuts down any branches of that tree will die instantly and heavy rain and storm would come to the areas. The Nagas considered the wild pear tree as sacred and no one dares to cut any branches from that wild pear tree (Chiitesii \ Tyaobe).

           There are 52 major tribes with the population about 3 millions in 2001. There are 16 tribes in Nagaland, 20 tribes in Manipur, 2 tribes in Assam, 3 tribes in Arunachal Pradesh and 11 tribes in Myanmar. According to Naga National Right and Movements NNC, there are 77 tribes, which include the sub-tribe and major tribes. According to 2001 Census, the Nagas from Nagaland and Manipur comprise of about 2.7 millions and the rest of the Nagas comprise of about 0.3 millions of population.

According to the report on the province of Assam in 1854 by Mills A.J. Moffatt, the British first came to contact with the Nagas in 1832 when the Captain Jenkins and Pamberton along with 700 soldiers and 800 coolies or porters to carry their belongings and provision marched across the Naga Hills in their attempt to find a route from Manipur to Assam. When the British came to the Naga Hills, the Nagas continued to raid the British troops in different villages. The fight between the Nagas and British continued till 1880 when the fort of Khonoma was finally fell into the hand of British troops

          After 1880, the British troops dominated in many parts of the Naga Hills but the Konyak tribe continued to fight the British till 1939-4. The British administered in most of the Naga villages but they did not controlled over in all the Nagas villages. When the British left the Nagas Hills after the India got Independence, the Nagas declared Nagaland (Nagalim) as an Independence Nation on 14th August 1947. But the Indian Government did not recognize the unilateral declaration of the Naga National Independence and the indigenous Naga people continue to struggle to get sovereignty from the Indian Government.

Robinson wrote, “Other races may from time to time have entered and takes refuge in the hills, bringing with them their own dialects and these last specially may form the great connection link of all the Nagas and the cause of separation from other hill tribes.”

References

1.  R. R. Shimray (1985): Origin and Culture of Nagas, New Delhi

2. Horam (1975),

3. Alphones D’souza SJ

3. R. B. Thohe Pou

Mao tribe

According to the Mao Naga myth of Human origin:

                                                                                                                                              

         The Mao Naga tribe inhabits the northern part of the Manipur State- Senapati district bounded by the Angami, Rengma and Chakhesang Naga tribes in the north, the Maram and Zeme Naga tribes in the west, the Tangkhul Naga in the east and the meiteis in the south. The area stretches along the foot hills of Esii Pfoki or Mt. Tenupu on the Japfii mountain range in the west extending up to Liani River on the eastern side of the Nagaland State.     

              

               “The Origin is always obscure,” says MacIver. The origin of the Mao Naga is very obscure, for there is not any written historical document of the past, the origin of the Mao Naga traces only through the bases of folk songs, stories and folk lores. The history and customs are preserved in human memories which are handed down through one generation to another by oral narration. The songs and tales cover the whole life of the society, social system, history of origin, migration, achievements of the heroes, the love affairs, events of the war and making peace treaty and such events of times.

The Tiger, the God and the Man came into existence through the miraculous union between the already existing the first woman and the cloud of the sky. The first woman’s name was called” DZIILIMOSIIRO,” which means the “purest water “or “crystal clear water.”

One day “DZIILIMOSIIRO,” was resting under a peepal tree with her legs apart at the place called ‘MAKHRIIFII’, now MAKHEL, which is believed as the first Nagas’ native land or place by the common Nagas, presently situated in Mao, Manipur. Suddenly a dust of clouds surrounded over her and some drops of liquid came down over her private part and she become pregnant. There is another tale about the origin and migration of the Mao Naga, which seems to be more authentic. It is believe that the Naga’s fore-fathers came from China. They ran away from Chinese emperor who forcibly employed his subjects in the construction of the Great Wall of China. They walked alone the river’s side, Kriiborii, which is a tributary of Chindwin River in Myanmar, and finally reached the end of the river, where its source begins. They settled there and name the place called “Makhrefii.”(Makhre - secret, fii- place)  

When the mother grew older, she became weak. The children of hers nursed her turn by turn when the other two went to the field. The mother always felt discomfort on the day when she was looking after by the tiger because the tiger would always demand to eat this and that parts of her body as soon as she died. 

She always caught high fever whenever the God looked after her during the day as the other brothers went to the field. The woman always long for the man to nurse her because she would feel very pleasant and never get sick whenever she was with her Son (man). 

Accidentally she breathed out her last breath on the day when the man looked her after. The man buried the dead body beneath the hearth of the kitchen as being advised by his mother less the Tiger and God came back from the field. The Tiger asked from the man to show the place where the mother was buried and scratched out the mud wherever he (Tiger) suspected. 

Now they all wept together for their lost mother. They sat down together and discussed what they would do thereafter, as the mother was no more. They came to conclusion that they must go to their respective places was already being directed by their mother when she was alive. 

When the time came for their departure, the God and the Tiger were hesitant to go to their respective places. They remained at home with the Man. They began fighting for the native home. They came to conclusion that they would have a contest. The contest was- one who saw, first the rising sun would dwell in the native land. Therefore the following day they sat in a line watching the first rising sun. The Tiger and the God were looking seriously at the east while the Man was looking at the west, at the high mountains. The man saw the sun light appeared on the top of the mountains before they saw the real sun rising. Thus the Man won the contest.

The God hesitantly went away the forest. The Tiger though supposed to go where their mother had directed to go (plain) but he remained at home with the Man in their native home. In order to get rid of the Tiger the Man made some sorts of plans. The Man asked the Tiger what was he scared most. The Tiger answered that fire and thundering sound were the most frightening things for him. 

One day the Man tight on the Tiger’s tail with a bamboo cup and piece of the torn mat when he was fast asleep. He then brought the horn, buffalo’s horn, near the Tiger’s ear and blew it with his might. On hearing the deafening sound the Tiger woke up from his sleep and ran away to the plain. The youngest son, therefore, remained in the native home as the inheritor of the mother. That is why the youngest son of the family inherits the residence of the parents.

To be continued.....