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09/17/2007: "Nagas not Indigenous People, says FGN The Morung Express"



Nagas not Indigenous People, says FGN The Morung Express

DIMAPUR, SEPTEMBER 16 (MExN): While accepting and appreciating the recent United Nations declaration for the Indigenous people to have the right of self-determination, the FGN has stated that the NSCN (IM) “is attempting to label the Naga people as Indigenous people”, which it stated was not acceptable, “because Nagas are not Indigenous people and we are not fighting for recognition as Indigenous people”. “Nagas are a nation and we are fighting for recognition as sovereign nation by the world”, stated a press communiqué received issued by V. Phutoi Zhimomi, Midan Peyu cum Finance Secretary, Federal Government of Nagaland.
Explaining that the Indigenous people as commonly known “are the people who originally occupied the land but reduced into minority by waves of migration from outside to their own homeland” and that Indigenous people are those “who have been completely submerged and assimilated into cultural and political system of another race who are in the majority and control the government, economic and social system”. “But the Nagas are remain as a nation and never reduced to claim as indigenous people status as mentioned above”, the FGN stated.
It stated that “the phases of self-determination and indigenous problem are matters of internal affairs of one’s own country”. Responding to the statement made by the NSCN (IM) which had appeared on the September 16 issue of this daily, the FGN stated that the NSCN (IM) had “completely deviated from the Naga original stand and attempting to internalize Indo-Naga conflict”.

“What they are attempting to do is to please Indian leaders, because India has been playing divide and rule policy since 1957 to internalize her naked aggression on Nagaland using the so-called moderate Naga leaders those who want to co-operate with India”, the FGN stated.
‘Territorial integrity bent on people to people talk’ The Morung Express
DIMAPUR, SEPTEMBER 16 (MExN): People to people understanding is the way forward to asserting and realizing territorial integrity of indigenous peoples, the Naga People’s Movement for Human Rights reasoned today. Speaking at a press conference in Dimapur today, members of the rights group unequivocally said the ‘State’, the more powerful and dominant entity, has tried to confuse people on the excuse of territorial integrity.
As such, efforts to form networks whereby mutual understanding can be arrived at are all the more imperative, the rights activists said. People’s Committee for Peace Initiatives in Assam and Naga People’s Movement for Human Rights have, in recent times, met thrice to put action into words. The next meeting between them has been chalked out for October end or early November at a ‘Disturbed Area Belt’ on the Assam-Nagaland border, possibly at Merapani. “We have been trying to reach out more with the Ahom people,” a member said.
“The Nagas through the commemoration of ‘Naga Week’ in 1993 have made a conscious declaration stating our position,” according to the rights group. In 2000, a contingent of Nagas traveled to New Delhi to stage the ‘Journey of Conscience’, an effort to raise a voice for their rights and to share with other peoples their plight.
According to NPMHR, efforts to embrace Nagas in Burma is gaining momentum, though at a measured pace.
‘Use of iron hand now more unpalatable’
NPMHR welcomes recognition of indigenous peoples’ rights
DIMAPUR, SEPTEMBER 16 (MExN): Welcoming the recent adoption of the declaration on rights of indigenous peoples by the United Nations General Assembly, the Naga People’s Movement for Human Rights today stated that the predominant debates on ‘territorial integrity’ and ‘self-determination’, though still continuing, will now be more “unpalatable” for “rogue states” to exercise the iron hand because of the acknowledgment of the existence of equal rights of indigenous peoples both in terms of the individual and collective.
“The state parties which form the formal membership of the United Nations have in the past bulldozed the so called populations within its respective territories under the screen of national security and greed sought to control and exploit the resources within their unit state, ignoring the peoples right and ownership of land, resource and culture leading to ethnocide, environmental degradation and genocide,” NPMHR Convener, Nagaland, Atoho Kiho read from a written statement during a press conference today. “Thus their opposition to the indigenous peoples claiming their collective rights to self determination.”
“NPMHR believes that the struggle for dignity is a continuous process and the adoption of the UN Declaration on indigenous peoples will surely provide a cue even to the Naga struggle for self determination and attainment of our space as a nation within the international community.
“With the United Nations Second Decade on indigenous peoples under the theme ‘partnership for action and dignity’ being commemorated, Naga people must work persistently and creatively to evolve ways to use this important instrument to gain our rightful position.”

The Naga rights group has consistently advocated the need for realization of rights of indigenous peoples and was largely responsible for the formation of the Asian Indigenous Pact.
Acknowledging with “great esteem and appreciation” the contribution made by the UN General Assembly through the adoption of the declaration on September 13 last, the Naga rights group stated, “We also take this opportunity to appreciate the contribution of all state parties, experts and fellow indigenous peoples for working with much endurance in the past 23 years which finally concluded with the first international document consistent with international law.”
The ILO conventions 107 and 169 which, in the past, enumerated the standards for state in relation with indigenous and tribal peoples proved inadequate and established the inevitability of formally acknowledging the legal entity of indigenous people in the international law as reflected in the recently adopted UN Declaration on Indigenous Peoples.
“We acknowledge roles of the various experts especially Martinez Cobo, Erica Irene Daes, and the contribution of Special Rapporteurs in the various studies undertaken to highlight the plight of indigenous peoples.
“NPMHR has from the early phase of studies on indigenous rights, monitored and participated in the different processes pushing for the gradual adoption and acknowledgment of our position as ‘peoples’ with equal rights within the larger framework of international law and human rights treaties to ensure the just enjoyment of all human rights for all peoples across the world.”
ULFA raising new battalion in Karbi Anglong Morung Express News
Dinjan, September 16 (PTI): Facing the heat from security forces in the upper Assam districts, the ULFA is now raising a new battalion in Karbi Anglong district, taking advantage of the low presence of the armed forces there.
''They are now trying to raise the 27th battalion in Karbi Anglong,'' Maj Gen N C Marwah, GoC of the 2 Mountain Division, which has jurisdiction over seven Upper Assam districts and two in Arunachal Pradesh, told visiting mediapersons at the division headquarters. Army sources said that following intensified counter- insurgency operations in the Dibrugarh, Tinsukia, Jorhat, Golaghat and Sonitpur districts, ULFA cadres were taking shelter in Karbi Anglong because of the low presence of the security forces there. The district has emerged as a preferred hideout for the banned outfit also because of its difficult terrain, dense forests, hill tracts and rivers, besides its proximity to Bangladesh that allowed easy access to the neighbouring country, they said. ''Karbi Anglong is a lost district in the sense that literacy and awareness level is extremely low. Besides, a large number of insurgent outfits championing the cause of various tribals are also operating there,'' they said.
In reply to a question, they said the ULFA were procuring and amassing arms and ammunition for its 27th battalion from militant outfits in the district, mainly the Karbi Longli National Liberation Front (KLNLF) demanding autonomy for the Karbis. Active battalions ULFA's 28th battalion, comprising the A, B and C companies, is also active in Upper Assam, according to Lt Col A Chaturvedi of the 19 Kumaon Regiment deployed in Tinsukia. The 'A' company is active in Tinsukia district, the 'B' company covers Sibsagar, Jorhat and Golaghat, while the 'C' company works in Dibrugarh, Nalbari, Dhemajhi and parts of Tinsukia. The A and C companies have a total strength of 150. Stating that it was the most potent battalion, he said that it was the only outfit with presence in Arunachal Pradesh and neighbouring Myanmar and it maintained strong relations with both the Issak-Muivah and Khaplang factions of the Nationalist Socialist Council of Nagaland (NSCN). In Lower Assam, the ULFA has two more active battalions -- the 709 active along the North bank and the 109 operating in the South bank of the Brahmaputra.
Ibobi counters Rio to ban affiliation Newmai News Network The Morung Express
Imphal Close on the heels of the reported moves of Nagaland government in enacting a legislation allowing affiliation of schools from outside Nagaland to Nagaland Board of Secondary Education (NBSE), the Manipur government has decided to enforce an ordinance restricting schools in Manipur from affiliating to other boards outside the state.
This reaction from Manipur government and the civil societies have come following a report published in The Indian Express quoting Nagaland Education Minister Imkong Imchen who had reportedly told the national daily newspaper that “the legislation allowing affiliation of out-of-state schools to the NBSE had been enacted with immediate effect, although the same would be introduced in the Assembly and debated on the floor on September 18.”
In an emergency cabinet meeting on Saturday chaired by chief minister O.Ibobi Singh, the Manipur government, after threadbare discussion on the likely outcome that may emanate in Manipur as a result of the Nagaland government move, had approved the enforcement of an ordinance to disallow any of the schools in Manipur to be affiliated to boards of other states without prior approval of the Manipur government.

After the cabinet deliberation on the matter, the session approved a proposal of the Manipur state education department to amend section 1(4) of the Manipur Elementary and Secondary Education Act, 1972 as “ Provided, further, that no schools or institutions of secondary education in the state of Manipur either recognised or not by the Government of Manipur or by the Board of Secondary Education, Manipur shall be allowed to be affiliated or to be under the jurisdiction of any other board or university without prior approval of the Government of Manipur” said L.Jayentakumar, Manipur Education minister while briefing journalists on the cabinet decisions.
The cabinet has also passed a resolution condemning the politically and socially move of the Nagaland DAN government, which it alleged, amount to the direct attack to the integrity of Manipur, according to the source. The cabinet had also entrusted the chief minister Ibobi Singh to send representation to the PM Manmohan Singh, the HRD minister and the union Home minister and to pressurize to intervene in the move of the Nagaland government and remind the PM not to take any decision that could flare up misunderstanding between the two states.
The Manipur Education minister has also cautioned the parents and guardians not to be easily dictated by some NGOs as such to save the students career.
Meanwhile, the All Manipur Students Union (AMSU) in a statement reacted to the reported announcement made by the Nagaland Education minister allowing schools of Manipur to affiliate to NBSE. It said that the announcement of the minister amounts to ‘adding salt to the wounds’, while pointing out that the guardians of the Manipur hills students are still hurt by the setbacks inflicted to their children’s career who went to Nagaland board examination under pressure from a hill based students group. The AMSU also warned that any untoward incidents choking out from the announcement of the Nagaland Education minister should be the responsibility of the Nagaland and Manipur government. The Ethno Heritage Council (HERICOUN) had also while terming the Nagaland government’s reported step as ‘unworkable’, expressed its serious concern over the move.
Two NSCN (K) cadres nabbed Source: The Sangai Express / Newmai News Network
Kohima, September 16: In a swift reaction, Nagaland police managed to nab two NSCN-K cadres from different places in Kohima town during the last two days.

Confirming the report today, police sources revealed that the youth of Jail Colony in Kohima managed to overpower a cadre of NSCN-K while extorting money from shop keepers within the Jail colony area late Saturday evening.

The cadre identified as one Kitoho Zhimomi @ Kito was reportedly extorting money in an inebriated condition while the youths of the area trounced him at around 4:30 pm and informed the police. Earlier on Friday an anonymous person informed the police of a youth carrying some kind of arm and moving freely around the Phoolbari area.

Police QRT held two persons while and recovered a .32 pistol.
THE NAGAS IN THE INTERNATIONAL YEAR OF THE WORLD’S INDEGENOUS PEOPLES: A PREROGATIVE

1. The Naga Peoples’ Movement for Human Rights (NPMHR) appreciates the
United Nation’s proclamation of 1993 as the INTERNATIONAL YEAR OF THE WORLD’S INDIGENOUS PEOPLES. We would like to make a contribution to strengthen this international year for a NEW PARTNERSHIP.

2. We, the Nagas, an indigenous people of Asia would like to point out that our
situation does not fall under the category of the draft declaration. Our case is different and distinct in itself while the problems of most of the other indigenous peoples relate to recognition of their rights within certain nation states and they seek redressal of their problems with Governments concerned, our case is an indigenous people under forced occupation and seeking recognition of their right of place as a sovereign state.

3. We would like to pint out that Nagas are one of the indigenous peoples in the
world who had conceived and lived by our own concept of distinct people and sovereignty since time immemorial. Although our country was not a nation in the western concept when the British conquered part of our land, it is true that we governed ourselves according to our concept of state-craft, customs and traditions. It was only in the 1950’s, that our necessity to make the rest of the world understand our nationhood that modern form of Government was adopted. And unlike many indigenous areas of the world, we are still majority in our country and we exercise full local Self-Governments. Our customary laws still prevails today.

4. The Nagas belonging to the Tibeto-Burmans sub-group of the Mongoloid race are
over 3 million people. They occupy approximately an area of 47,000 Sq.miles with China in the North, Myanmar in the East and India in the West and South. The area holds rich mineral deposits and forest resources which are indiscriminately exploited by occupational forces of India and Myanmar. This in turn has created ecological problems/imbalances not to mention the fact that the Nagas are being denied their full and traditional rights to their land and natural resources.

5. The land of the Nagas straddles the boundary line which the British, without
consulting the Nagas, drew to demarcate the territories of the then Indian and Burma. This imaginary international boundary line runs through the middle of villages and even houses. Before the advent of the British, the Naga country was self contained much like the Grecian city state. The process of British colonization began in the nineteenth century was conquered. But more than half of the Naga country remained Independent till the British left. Refusing to be ruled by alien forces, the Nagas declared their independence on the 14th August, 1947. However, the administration of India and Burma moved into the Naga country by force and in due course, this led to a serious armed conflict which is continuing even today.

6. Thus Nagas are suffering from various kinds of Human Right violations and
including the arbitrary division of their land by international frontiers. Division of the Naga country between two nation states by the international boundary line, super imposition of other dominant administration and cultures has created a number of problems. Transmigration and influx of illegal immigrants from neighbouring countries are threatening to make the Nagas a minority in their own land.

Having read the Preambular and Operative Draft Declaration as declared
upon by the members of the working Group at its first reading and in the light of the above observations, the Naga People’s Movement for Human Rights submit that the rights of the Nagas be incorporated in the Declaration:

i. The right to live together as a people through unification of all Naga areas.
ii. The right to be free from the clutches of occupational forces, and
iii. The right to have the United Nations recognition of the Naga Country as a Sovereign Nation.

Brotherhood crime- Nagaland Post
Nagas will always be Nagas. It cannot be changed by the force of politics and might of politicians. A single tribe cannot change the Nagas in any form; it cannot change my Naga, your Naga, their Naga, (FGN) Naga, (K) Naga, (IM) Naga and so on because Nagas are naturally born free in the eyes of God. Some good Naga leaders are fooling Nagas with their tongue to other countries to survive in the hand of their enemy. During the year 1957, our fear was not within our family, society, etc, but today our fear is our own family, brother, son why? Due to the false used of politics and criticism. It is a shame to call ourselves 'Nagaland for Christ' foremost it is a sin, which is unforgivable. Some high designated Naga National workers bargaining the Nagas' Sovereignty inside out of Nagaland just for a thousand notes. Instead of using pen they use liquor and say we stand and fight for Naga Independence, but Naga Independence is neither at home nor within our jurisdiction. Instead of demanding freedom, you forcibly demand money from the miserable villagers who only care for their day today life and live your life luxuriously, innocent people suffered and still suffering in the hands of our own Naga brothers in your false conduct. They torture, abduct, kill and harass our family all for the sack of money. This is not politics and we cannot admit them as freedom fighter but criminals. Do not harden and betray Nagas anymore, we have suffered enough in the hands of our wrong heroes. If God grant us our independence now or tomorrow what are we going to do? Who is going to be our leader? So let us join hands together and go back to our roots as "Nagaland for Christ'. "United We Stand, Divided We Fall".
Devoto Nyekha, Student leader, Model Village, Yorüba.
Naga Peoples Movement for Human Rights

Reflection on Nagas as Indigenous Peoples

When the United Nations declared the year 1993, as the International Year of the World’s Indigenous People, and circulated a Preambular and Operative Draft Declaration, defining who are the Indigenous People of the world, NPMHR initiated a series of debates and discussions amongst the Nagas over the contents of the draft from January 1993 till March 1993 with people participating from different walks of life. Following this brain-storming sessions, a position paper on Nagas as Indigenous People with a draft entitled; “Nagas in the International Year of the World’s Indigenous People – A Prerogative” was finalized and submitted to the United Nations through the Asian Indigenous Peoples Pact in May 19, 1993 at Chiang Mai in Thailand, with a decision that Nagas too will celebrate the year in proud partnership with the other Indigenous Peoples of the world.

In this regard, NPMHR and NSF formed itself into an Action Committee, with various other committees and toured the length and breadth of Naga areas, conducting awareness programs and holding seminars at various Educational Institutions in Nagaland at that time. This year-long partnering by the Nagas with other Indigenous peoples of the world culminated with the historic celebration of the NAGA WEEK which was held from December 1 – 5, 1993, at the Kohima Local Ground. Ever since, Nagas have been actively participating in the deliberations of the United Nations both in the Working Group and Permanent Forums on Indigenous peoples and issues, which are held every year at Geneva and New York respectively.

In this regard, the submission of NPMHR clearly states that; “Our case is different and distinct in itself while the problems of most of the other indigenous peoples relate to recognition of their rights within nation states and they seek redressal of their problems with Governments concerned, our case is an indigenous people under forced occupation and seeking recognition of their right of place as a sovereign state”.

For further references, kindly read the original draft submission, which is attached herewith.

Dr. Neivetso Venuh Secretary General,
Dated Kohima, the 17th September 2007. Enclosed: Draft declaration of 1993.

Naga Struggle Against Tyranny: Kekhrie The Tangkhul
The Naga, sandwiched between Burma and India, have had a tough lot.
If geo-politics and geo-strategy can be labeled academically as “frontiers”, then the military and political histories and realities of South Asia’s oldest insurgency—by the fiercely independent Naga of India and Burma—definitely have a long way to go.
The Naga ethnic minority of almost four million people inhabit a 48,000 square mile contiguous frontier area of Burma, China and India.
They have a long history of asserting their rights—as long ago as the mid-19th century they were contesting British colonial interests in oil and mineral resources, tea, timber and control of south-to-east Asian trade routes. Since the late 1940s their struggle has been directed at Burmese and Indian “neo-colonialism”—a struggle that has cost around 200,000 Naga lives in five decades of conflict. It’s a struggle that cries out for international support.
For 19th century Western anthropologists and explorers, the Naga were wild, savage headhunters. In today’s tourist parlance, the Naga comprise one of the last tribes in Asia to be discovered, an exotic people who speak a Tibeto-Burman derived language and renowned for their proud sense of independence, integrity and community spirit.
History left them divided between arbitrarily drawn political boundaries: the 1826 Treaty of Peace at Yandaboo, the Pemberton Line of 1934, the Government of Burma Act of 1935 and the 1978 Indo-Burma Border Agreement.
In India, the Naga occupy Assam, Arunachal Pradesh, Manipur, and Nagaland. In Burma, 17 Naga tribes are found in Sagaing Division.
In the early 1990s, the Indian government organized the nomadic Kuki tribes in an armed campaign against the Naga, during which the Naga lost control of Moreh, one of their important centers. Another setback came with the signing of the India-Myanmar Border Trade Agreement in January 1995, which led to the creation of a formal trading center at the Moreh-Tamu border point. The hoped-for boost to trade between India and Burma, a consequence of the “look East policy”, is likely soon to have severe consequences if the Indian government and Indian traders try to control the markets and routes in Naga territories.
Successive ceasefire agreements between India and the Naga (the most recent one in 2001), at least gave hope of a let-up in military confrontations, despite several incidents resulting in Naga deaths and arrests.
The ceasefires were accompanied by political talks, which produced their own series of setbacks. In July 1999 the chief Indian negotiator, Swaraj Kushal, resigned, accusing the Indian Prime Minister of breaking his word. Six months later, the NSCN negotiator, Thuingaleng Muivah, was arrested and imprisoned in Thailand.
In January 2003, again a free man, Muivah headed the first official visit to New Delhi by the NSCN, and promised the Naga there would be no question of compromise on the issue of sovereignty.
Much skepticism remains, however, and even the Naga negotiating position has come in for criticism in neutral circles. A leading human rights advocate has said neither the Indian government nor the Naga had shown the “vision” necessary to break the deadlock. Successive changes of government in New Delhi also don’t help the negotiating process, despite the latest pledge by the newly-elected Indian administration that political talks with the Naga will continue.
Skepticism within the Naga community arises from many broken Indian promises and failed policies. The Naga cite such enduring draconian laws as the Armed Forces (Special Powers) Act of 1958, which allows even a non-commissioned officer to shoot and kill on mere suspicion. The controversial law was extended in July 2003 to cover all Naga areas, which were loosely designated as “disturbed”.
Hopes for movement in the negotiating process did, however harden with the replacement in 2003 of the Indian-backed puppet administration by a “people’s government”. The NSCN-IM has undoubtedly emerged as the most important Naga movement, both politically and militarily—its power reinforced by the reorganization of the Naga army into four political groups.
On the so-called Eastern front, three Naga villages in northern Sagaing Division were destroyed in 2001 following attacks by the Burma Army and Indian paramilitary forces on a NSCN headquarters. About 3,000 of the region’s half million Naga inhabitants fled across the frontier.
In order to document and highlight such incidents and the general plight of the Naga inhabitants of Burma, a Naga Youth Organization of Burma was established in New Delhi this year. Further attention to the Naga situation in Burma is likely as a result of the affiliation of the Eastern Naga Students Association (Burma) by the Naga Students Federation, the most powerful central Naga student body. For now, however, the thrust of the Naga sovereignty struggle is concentrated chiefly on the ongoing political talks with the Indian government.
Said a senior military strategist of the NSCN: “Once the western frontier comes to an understanding, the energy of the Naga struggle can be redirected towards the Burmese front.” The close relationship that has developed recently between Burma and India, especially in trade and military matters, is a major calculation in the Naga approach to developments.
It is to be hoped that the consistency of the Naga struggle and their logistical links with many “military groups” in India and Burma has induced New Delhi to re-think its northeastern boundaries. Certainly, for those Naga soldiers in the jungle, it has been a long struggle.
Kekhrie Yhome works with the Policy Initiatives Division of the Naga Peoples Movement for Human Rights in Nagaland.
God Was There in Nagalim ( Naga Traditional Religion and Christianity: Conception of God) “ Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them”. Matt: 5: 17

Abstract: The following article is focused on how Christianity uses Nagas belief system as a ground for its own message. Similarities and differences between the two religions have been discussed here. The article will also make an attempt to show how Christianity builds on the foundation of Naga traditional religion.

The growing of Christianity is at a faster rate in Naga society than in any other community. The extraordinary growth prompts one to seek for reasons and specifically to ask whether the Christian conception of God may be an important factor in the acceptance of Christianity by so many Nagas.
The attempt made to saw the Christian faith among the Nagas in 1839 by Bronson, Barkers and Browns was come to an end as “ not worth the trouble”. The missionaries resumed work only in 1871 by E.W Clark. Clark who arrived in Sibsagar in Assam on 30 May, 1869 who had a strong determination ‘ to battle against the heathen rock’, so that the cross may “triumph” over “ idolatry, had to abandon his plan in Assam in favor of Nagas. Since the response of the Assamese was very poor. (only hundred were converted to Christianity in 37years!) However the conversion doubled in 1861 and 1871, and they were among the “aboriginal hill tribes”, which induced him to work in the Naga Hills.
In the initial stage the response of the Nagas to Christianity was slow. However the phenomenal rise in the number of Christian was seen in during 1920’s and 30’s
By 1920’s and 30’s the church had spread out into the Sema, Zeliangrongs and Chakhesangs. In 1922 when the Naga celebrated the 50th anniversary of Clarks arrival there were 5614 Christians in the Ao area alone with many thousand more among the other tribes. Though the Christianity came a bit later to the Sangtams, Konyaks , Changs, Phomes, Yimchunger and kheamungans ( these tribes got bible after India independence) the Christianity spread in a fast rate.
After 1920’s there were 2,000 Tangkhul Christians [F.S Down pp.33-34]. By 1950 the Tangkhul church, with more than 10’000 members was the largest and strongest in Manipur. [ibid] By 1950 there were over 1000 Mao Christians [ibid p.182] In the same year there were 1000 Zeliangrong Christians in Manipur [ibid.180]
In the light of above fact one is prompt too ask why the Nagas accepted the Christian faith without much resistant. Is it because of the similarities in the belief system between the Nagas and Christianity or the commonness in the conception of God the factor for the easily acceptance of alien religion by the Nagas?

Nagas Belief System: The Nagas indigenous religion is basically a communal religion. In this religion the force of nature are appeased and spirit-worshiping form an important part of religious rites. To make an appeasement with the evil and unpredictable spirit is practically the basic substance of their religion. The Nagas are deeply religious and their religion sentiments express themselves in worship. The worship of the tribes of Nagas involved two main elements- offerings or sacrifices and geena (taboo)

Nagas Concept of God: The Nagas believe in the existence of a Supreme God. The Nagas also believe in spiritism, that there are unseen beings, which can be termed as lesser spirits in order to distinguish from the Supreme Being who influences the lives of men. The Nagas paid great deal of attention to the lesser spirits while no attention or little is paid to the Supreme Being. The Naga concept of god is negative in character. The Nagas are not comforted by the spirits but rather filled with fears, by the thought that god’s eyes may be upon them. Disaster waits around every corner and threatens even the most capable and intelligent. A wise man is one who seeks the help of the spirits which though unseen are clearly at work in all activities.
This does not mean to nullify that Nagas have lost complete contact with the supreme God. Hudson T.C writes, “ in general they (Nagas) believe that in the recesses of the earth or beneath its hills flung over him is stirred from time to like a blanket over a sleeper repose the deity , whose heart ids stirred from time to time with anxiety lest the race of men has perished utterly from the face of the earth. Therefore they all shout ‘we are alive’ whenever the earthquake happens” [The Naga Tribes of Manipur.]
The relationship of Supreme God to Nagas was not so clear other than regarding him as the creator and sustainer of life. It is a wonder that Nagas, instead of worshiping the Supreme God, worshipped the lesser spirits. It seems neither Nagas nor God have interest in each other after the creation of the universe! The strongest disinterestedness in God is seen in the fact that Nagas do not associated morality with their belief in God. For the Nagas, “ to be religious mean to be loyal to true to the traditions of the tribes!
It is clear that Nagas believe in Supreme God, but that belief plays only a small role. His role is limited to creating the universe and the life in it. The new faith deepens and broadens the role of the creator God. Now the Nagas realized that God is not only the creator, but sustainer and he is always at work, this new god does not sleep nor slumber but always remain awake and sees to the minutes needs of men (psalm 121:3,4)
In the Nagas’ view, Supreme God is pictured as being uninterested in man. Jesus came to bring a different view. God is near; He is in your heart. An important contribution of Christianity is the conviction that God is both good and loving.
The propitiation made by the Nagas to the spirit who always harms them is both the product and a cause of the belief in God. But the cycle was broken by a new action of God in the gift of Jesus Christ, which shows God to be a living Father. The greatest contribution is the elevation of theism to the apex of concern for the man of faith.

Appeal of Christianity: Christianity has made remarkable contribution to Nagas life, especially to thought and belief regarding God. There is no denying the fact that Christianity has appeal to the Nagas. No doubt the political power of the colonial invaders was a factor, but one cannot explain the Nagas adoption of the Christian faith simply as a political imposition. There is something in the deep need in the Nagas soul. The Nagas’ belief God is not interested to his people. They worshipped gods out of fear not love. But the Nagas longs for a God who is loving and caring. The deepest yearning of his heart is brought to them by Christianity and pushes Him into the center of Nagas consciousness. The Nagas know that in the deepest recesses of his heart that there must be a God who is present, who loves and cares. When the Christians proclaim their message of God’s loves as seen by His coming to men in Jesus, the Nagas eagerly accept that message.
It is not difficult for the Nagas to accept new teaching since the Christianity is not quit different from the belief system of the Nagas, may it be a concept of God, the concept of revelation or belief in the life after death. With regards to the concept of revelation, the Nagas had means to predict the future; they seek the light from the unseen world for revelation, through divination and dreams and make known the mysteries, which are veiled to the mortal being. Nagas belief that gods reveal themselves human being through sign, dreams noises and chirping of certain birds. The way god reveals himself to his people is always the same. In most cases the dreams and omens through which the Nagas predicted their future were true. As far as the concept of revelation to the traditional Nagas Christian Nagas concern the difference is degree no kind! Christianity does not represent wholly different concept. The old technique was good, but incomplete. God reveals himself to Nagas through other men, who are themselves mortal beings. The revelation made to Nagas become more complete when they were introduced by Christianity to Jesus Christ. Revelation is an evolution. Me are led step by step into their understanding of the mysteries of God. Though there are some aspects of Nagas life and through which cannot be harmonized with the mind of Christ, the Nags have true knowledge of God.

Weakness of Christianity: Missionaries work reflects by and large the ambivalence of the sacred-secular dichotomy of western culture, while in practice missionaries address themselves to the needs of this world through education, agriculture, medical and social services, their message is principally oriented in an other-worldly direction. It is true that at some points the message and practice tend toward convergence. Missionaries do in fact call for prayer in time of need and the religious emotion generated in Christian revivals is a profound significance for the daily lives of many Nagas. No doubt the combination of prayer to God and medical service impress the Nagas as important in his situation. However it is not exaggeration to suggest that this worldly emphasis is in general too divorced from the spiritual concerns of Nagas’ thought and that Christian.
When the concept of taboo is destroyed due to the impact of western culture, the same kind of taboo is placed in observing Sabbath or Sunday. The introduction of many dos and donts by the Christianity make the Nagas more Christianity and not godly. The Christianity failed to create an inner compulsion for morality to take the place of the old taboo system. One of the greatest disasters created by the Christianity to the Nagas is that he is forced to receive only a secular, scientific education, because he become educated is necessary. He learns science is important. But he needs also a new motive for morality. The experience of education and contact with the world is a necessity challenge, but it must not be allowed to destroy Nagas life. Christianity should be a bridge between the old morality and that, which is required for this new day. There must be a rule of conduct if people are to live together in harmony, at the same time society cannot rest entirely on the sanction of external law. There must be inner controls if life is to be bearable. The most ideal society is where members are governed not by fear of the consequences of wrong actions but a love of the right and good.

Conclusion. The Nagas even before the coming of the Christianity worshipped the true God. The Nagas were and are deeply religious people. Christianity did not make the Nagas religious, nor did Christianity bring god to Nagas. God was there before the arrival of the gospel of Jesus Christ. Christianity did not even identify God for the Nagas. The Nagas had already identified Him. What Christianity did was to clarify the Nagas view of God and this was done by making known to Naga, Gods own self-revelation in Jesus Christ.
The action of the Christian God has its origin in the traditional beliefs of the Nagas. Almost all the Christian missionaries never tired of saying that the Christianity is the light against Naga darkness. This would be wrong. It would be more appropriate to term Naga belief as ‘twilight’ or dawn (from which the midday light originated) It is a light but not perfect one. Christianity dispels the obscurity of the Nagas belief. Christianity liberates the Nagas from the fears which nature and various gods imposed upon them. It convinced the Nagas that man could befriend nature and the various gods and the universe to his own benefit. Therefore the gospel of love brought by Christianity is also the gospel of freedom.
The coming of Christianity to Nagas is nothing but the fulfillment of Jesus affirmation that he did not come to destroy the law or the prophets but to fulfill them (Matt.5:17), it is clear in the statement of Jesus that the old Nagas laws had a value but was incomplete. Jesus comes to give full effect to that which had gone or before.




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