UKHRUL, Nov 6: The promotional screening of the film Kungyee, an ethnographic Tangkhul documentary film selected for world premiere at Aperture Festival at Melbourne, Australia during Nov 21-23 was held at Ukhrul Talkies, AR hall, Ukhrul today.
Kungyee is among the 13 films selected for world premiere at Aperture Festival at Melbourne, Australia for Experimental Ethnographic films programme and 17 films for cinematic programme.
The film will be screened along with other selected documentaries in the Yasuko Hiraoka Myer room, Sydney Myer Asia Centre, the University of Melbourne.
The documentary film Kungyee is about the rituals, invoking rain, practised by the Tangkhul Naga tribe. Kungyee is set in Ningthi village under Kamjong Sub division, Ukhrul District. The film documents the dying rituals of rain invocation among the Tangkhul Nagas particularly after the sowing of seeds at jhum fields. The documentary shows the lifestyles of the natives, community bonding through this ritual and the present form of Kungyee practised at present, though slight changes with the advent of Christianity in the area.
The documentary film Kungyee is directed by Chaoba Thiyam and produced by Pamreiso Shimray. Pamreiso said the crew members took 8 days to shoot the film in 2012 at Ningthi village.
The documentary film was first released at a Film Fest on Tangkhul Culture in Shillong 2013 at NEC state of art Auditorium. He said the film receiving international recognition was no mean feat while expressing gratitude to CO of 41 Assam Rifles for sponsoring the pre-screening programme at Ukhrul Talkies, KVS group and other for co sponsoring.
Representatives of student and social organisations like TSL, TKS, ZTKL, HKL, THYSO, RKL, intellectuals and well wishers attended the pre screening of Kungyee today.
The chief guest Col Gaurav Bose, Comdt 41 AR, Ukhrul hailed the dedication and efforts of the film maker and his achievement to take the film to International silver screen. He further assured assistance from his ends to those who wish to take up promotional activities.
Thursday, 7 November 2013
Nagaland State Government defends policy on Natural Resources
Kohima, November 6 (MExN): Issues pertaining to Article 371(A) of the Constitution of India, petroleum and natural gas in relation to Article 371(A), rules of executive business and Nagaland Special Development Zone (NSDZ) were discussed at the consultative meeting held here today at the Capital Convention Centre.
Chief Minister Neiphiu Rio termed the meeting historic, and felt that it was important to understand the genesis and actual position that Nagas are facing today. Reminding that the 16 Point Agreement was the outcome of Naga Peoples Convention (NPC), Rio felt necessary for such Consultative meet when the agreement of the NPC is in question by the Government of India.
“Nagas are further divided today and that is why even what has been agreed is questioned,” Rio said. Stating that Government of India was trying to put pressure to take away the rights of the Nagas, Rio appealed to the people of Nagaland to be united. With regard to Article 371 (A), Rio said, “We are within the Constitution but the Government of India has become unconstitutional.” He further reminded that others will take advantage if we do not implement and go forward with the framed rules passed in the assembly. “We respect Government of India when we exploit, when we produce, pricing etc but cannot agree to share ownership of our land and resources,” Rio mentioned. On rules of executive business relating to promotion, appointment and transfers and posting, Rio said that “we are not against anybody but it is our duty to fight for the right of the Nagas and the state.”
Minister for planning and co-ordination, evaluation, geology and mining T.R. Zeliang elaborated the latest position of petroleum and natural gas in relation to Article 371 (A), highlighting the legal opinion from the Solicitor General of India, letters to the Chief Minister from the minister, Petroleum and Natural Gas, Government of India, letters to the Chief Secretary Nagaland from the Director, Ministry of Petroleum and Natural Gas, Government of India, Assembly resolution 2010, Consultative meeting resolution held on July 12, 2013. He said that as far as petroleum and natural gas is concerned, the state government has decided to “go ahead.” He felt that the government of the day and the people of Nagaland should speak in one voice to uphold Article 371 (A).
High Court Bar Association president Timikha Koza, in his presentation on Article 371(A) and its interpretation, reaffirmed that the Bar has resolved to resolutely defend the rights guaranteed under Article 371(A) and invited all civil societies, NGOs and public in general to come forward to take a united stand in defending the special provision. Koza pointed out that the issues of 16 Point Agreement and Article 371(A) of the Constitution are being discussed after 50 years of Statehood in an open public forum without any hesitation. He said that it is “painful” to observe “what the Government of India has given to the Nagas as a special provision by the right hand was trying to take back with its left hand one by one.” Towards this, he cited examples of (i) Transfer of the State of Nagaland from External Affairs Ministry to Home Ministry (ii) Removal of Nagaland from special funding pattern in 1989 and (iii) now trying to interfere in the ownership of land and its resources. Koza called upon the civil societies, NGOs, Naga public and the Government of Nagaland to make a concerted effort to demand from the Government of India to restore the State of Nagaland to the original status which was “unilaterally and arbitrarily” withdrawn by the Government of India.
Additional Chief Secretary, P&AR, C.J. Ponraj highlighted the various aspects of Rules of Executive Business and pointed out Article 74 and 166 which explains the provisions of Government of India and State Government to run the affairs of day to day business. He also explained Rules 34(i) and Rule 34(ii) which deals with the lists to be referred to the Chief Secretary and to the Governor. Justice & Law secretary K.N. Chishi also highlighted on the provision and rights of Article 371(A) and the formation of Nagaland state. Representative from tribal hohos, civil societies and politicians of different political parties participated in the discussion. Chief Secretary Alemtemshi Jamir chaired the consultative meet.
(With inputs from DIPR)
~MExN
Wednesday, 6 November 2013
NSCN has not deserted from the national trust: NSCN (IM)
As compelled by the unwarranted political situation created by the so-called Action Committee Against Unabated Taxation (ACAUT), the National Socialist Council of Nagalim (NSCN) breaks its silence to inform the Naga people in particular and the world in general of its stand on collection of taxes. After the failure and surrender of Naga National Council (NNC) to the enemies through the Shillong Accord (1975), NSCN was formed in the line of the national principle and mandated by the National Assembly for continuing the resistance movement till to the last. The patriots under the banner of NSCN with strong conviction and faith fought against the enemies of all hues in the east, in the west and everywhere safeguarding the issue thus far with heavy price.
NSCN has not deserted from the national trust mandated to us by the Naga people to bringing about an early negotiated political settlement with the Government of India (GoI). Accordingly, GoI and NSCN are engaged in dialogue at the highest level, without any condition and in a third country to working out solution on the bases of the ‘Unique history and situation of the Nagas.’ NSCN is a recognized entity because the communities of the world and even GoI have recognized it. It is an open book to all that the cease-fire agreement between GoI and Khaplang (NSCN- K) that reads: ‘Security forces will retain the right to enforce measures to uphold the laws of the land and prevent any disturbance to peace’ is a sellout. The law of the land is nothing but the constitution of India. Therefore, can they represent the aspiration of the Naga people?
No one should doubt about it that NSCN is the only authentic political organization of the Naga people. It has been running Naga national government for decades defending the historical and political rights of the Nagas.
But what is this ACAUT? What authority does a committee have to dictate the Naga people or NSCN? Even then, NSCN leadership tried to understand with the ACAUT leaders a number of times for amicable understanding through dialogue, but they have not respected our good will gestures. Who are these sections of people who in the name of “democracy” or “freedom of speech” are attempting to hijack the name of the Naga people by organizing an acrimonious rally on the 31stOctober, 2013 in Dimapur with the full backing of the Indian armed forces? What further situation do they want to create? The militarized rally speaks volume of their treacherous hidden agenda. Who are the enemies of the Nagas and who are the traitors? Is it NSCN? Never!!! What are the contributions of the ACAUT leaders to the cause of the Nagas? Why the ACAUT has to share platform with some anti-national elements, retired and worn out Indian government officers and the agents of Indian intelligent wing? Are they the advocates of the Naga people? It is topsy-turvy!!! In fact, it is they who have been continuously spreading manipulated and concocted lies that has been poisoning the minds of the Nagas through mass media. Do you think that they are the allies of revolution? Are they the champion of the national cause? We don’t think so. Who are the false preachers? Is it NSCN or they? Let the people judge it.
Who is the mother of ACAUT? Some elements of the Dimapur Naga Council (DNC) have consciously or unconsciously created a Frankenstein out of a rat. Since you have created it you must own it to your own risk. You are the author of this commotion.
The Committee (ACAUT) says, “One government one taxation.” What is that government? Who are running that government? To whom should you pay the tax? You must have the courage to speak out the truth.
NSCN questions ACAUT: Does those factions who have surrendered to the GoI and their “laws of the land”, whether they have any right to represent the Nagas and collect Tax from the Naga people?
What do you mean by factionalism? How do you legitimize the factions in the name of Naga Political Groups (NPG)? Do you think NSCN is a faction, the mandated organization of the Naga people? You are terribly misinforming and misguiding the general public by equating NSCN with those ‘factions.’ You have unwittingly or deliberately become the platform of those anti-Naga national elements that propagate hatred and sow seed of dissension among the Nagas in the name of ‘unabated taxation.’ Are you too ignorant to understand that all people on earth pay taxes to their respective governments? The Naga people too have been paying taxes to NSCN for decades after NNC capitulated to the GoI in the infamous 1975 Shillong Accord. NSCN has every legitimate right to levy taxes from the people because we undoubtedly are the organization upholding the righteous cause of the Naga nation..
Are you too blind to see that more than 80 organizations (“Unions”, “Committees” or “Associations”) including Dimapur Municipal Corporation (DMC) are extorting taxes with documents issued by the DC (Deputy Commissioner) Dimapur District? With whom do they share their percentage? You are fully aware that many state agencies are also collecting taxes on this and that pretext. Are you also part of that system and shedding crocodile’s tears? And now you are making NSCN your scapegoat?
For your kind information we repeat, NSCN is the one and only authentic political organization of the Naga people that is protecting the future of the Nagas. It is not a faction or political group as you presume. One wonders how ACAUT arrogantly places itself above the nation. Be it informed that NSCN does not function under the ambit of state or state government or any committee instituted by it, neither under the constitution of India!!! The Dimapur Naga Council, the proprietor of ACAUT, gives appropriate counsel to the elements within your fold. Chastise your pampered child so that Nagas are not hoodwinked and serious misunderstanding does not arise between us.
Indeed, the adversaries never sleep! They are planning one plot after another in order to tear down NSCN. Unfortunately, some sections of spineless Nagas have become victims of’ the enemies’ ‘divide and rule policy.’ However, NSCN is steadfast to the principle and not confused at all. It will never succumb to their diabolic design.
NSCN will not be a silent spectator to the challenge placed before the Naga people. We will never allow any forces on earth to undermine the cause of the Naga people and their hard earned peace process in the name of ‘unabated taxation’ or any pretext. We do not blame the general public for the recent happenings in Dimapur. But things have become very clear to us. We have taken serious view on the situation created by ACAUT with ulterior motive. It is well known to us that ACAUT has become an instrument of adversaries to tarnish the image of NSCN before the world and jeopardize the Indo-Naga political dialogue and in that process trying to weaken the Naga cause. In spite of the fact, we will carry forward the banner of the national movement in the face of all odds.
The situation you have created has become political, which will have a negative impact on the innocent people. Whether you are conscious of it or not, enemies have already landed within you. They are exploiting every situation you have created to their own advantage. Do you know who were the architects of the 16-point agreement and the Shillong Accord? The phantom of the 16-point agreement is hovering in and around Dimapur. The battle is drawn once again between the patriots on the one hand and the traitors and reactionaries combined on the other. We know for sure that all shades of traitors and the enemies’ forces will ultimately join you to fight against NSCN. We are resolved that we shall stand the ground with four millions Naga people in the name of our Lord Jesus Christ if the storm rocks Nagalim again. See that you do not go too far.
KUKNALIM!
~MExN
NSCN has not deserted from the national trust mandated to us by the Naga people to bringing about an early negotiated political settlement with the Government of India (GoI). Accordingly, GoI and NSCN are engaged in dialogue at the highest level, without any condition and in a third country to working out solution on the bases of the ‘Unique history and situation of the Nagas.’ NSCN is a recognized entity because the communities of the world and even GoI have recognized it. It is an open book to all that the cease-fire agreement between GoI and Khaplang (NSCN- K) that reads: ‘Security forces will retain the right to enforce measures to uphold the laws of the land and prevent any disturbance to peace’ is a sellout. The law of the land is nothing but the constitution of India. Therefore, can they represent the aspiration of the Naga people?
No one should doubt about it that NSCN is the only authentic political organization of the Naga people. It has been running Naga national government for decades defending the historical and political rights of the Nagas.
But what is this ACAUT? What authority does a committee have to dictate the Naga people or NSCN? Even then, NSCN leadership tried to understand with the ACAUT leaders a number of times for amicable understanding through dialogue, but they have not respected our good will gestures. Who are these sections of people who in the name of “democracy” or “freedom of speech” are attempting to hijack the name of the Naga people by organizing an acrimonious rally on the 31stOctober, 2013 in Dimapur with the full backing of the Indian armed forces? What further situation do they want to create? The militarized rally speaks volume of their treacherous hidden agenda. Who are the enemies of the Nagas and who are the traitors? Is it NSCN? Never!!! What are the contributions of the ACAUT leaders to the cause of the Nagas? Why the ACAUT has to share platform with some anti-national elements, retired and worn out Indian government officers and the agents of Indian intelligent wing? Are they the advocates of the Naga people? It is topsy-turvy!!! In fact, it is they who have been continuously spreading manipulated and concocted lies that has been poisoning the minds of the Nagas through mass media. Do you think that they are the allies of revolution? Are they the champion of the national cause? We don’t think so. Who are the false preachers? Is it NSCN or they? Let the people judge it.
Who is the mother of ACAUT? Some elements of the Dimapur Naga Council (DNC) have consciously or unconsciously created a Frankenstein out of a rat. Since you have created it you must own it to your own risk. You are the author of this commotion.
The Committee (ACAUT) says, “One government one taxation.” What is that government? Who are running that government? To whom should you pay the tax? You must have the courage to speak out the truth.
NSCN questions ACAUT: Does those factions who have surrendered to the GoI and their “laws of the land”, whether they have any right to represent the Nagas and collect Tax from the Naga people?
What do you mean by factionalism? How do you legitimize the factions in the name of Naga Political Groups (NPG)? Do you think NSCN is a faction, the mandated organization of the Naga people? You are terribly misinforming and misguiding the general public by equating NSCN with those ‘factions.’ You have unwittingly or deliberately become the platform of those anti-Naga national elements that propagate hatred and sow seed of dissension among the Nagas in the name of ‘unabated taxation.’ Are you too ignorant to understand that all people on earth pay taxes to their respective governments? The Naga people too have been paying taxes to NSCN for decades after NNC capitulated to the GoI in the infamous 1975 Shillong Accord. NSCN has every legitimate right to levy taxes from the people because we undoubtedly are the organization upholding the righteous cause of the Naga nation..
Are you too blind to see that more than 80 organizations (“Unions”, “Committees” or “Associations”) including Dimapur Municipal Corporation (DMC) are extorting taxes with documents issued by the DC (Deputy Commissioner) Dimapur District? With whom do they share their percentage? You are fully aware that many state agencies are also collecting taxes on this and that pretext. Are you also part of that system and shedding crocodile’s tears? And now you are making NSCN your scapegoat?
For your kind information we repeat, NSCN is the one and only authentic political organization of the Naga people that is protecting the future of the Nagas. It is not a faction or political group as you presume. One wonders how ACAUT arrogantly places itself above the nation. Be it informed that NSCN does not function under the ambit of state or state government or any committee instituted by it, neither under the constitution of India!!! The Dimapur Naga Council, the proprietor of ACAUT, gives appropriate counsel to the elements within your fold. Chastise your pampered child so that Nagas are not hoodwinked and serious misunderstanding does not arise between us.
Indeed, the adversaries never sleep! They are planning one plot after another in order to tear down NSCN. Unfortunately, some sections of spineless Nagas have become victims of’ the enemies’ ‘divide and rule policy.’ However, NSCN is steadfast to the principle and not confused at all. It will never succumb to their diabolic design.
NSCN will not be a silent spectator to the challenge placed before the Naga people. We will never allow any forces on earth to undermine the cause of the Naga people and their hard earned peace process in the name of ‘unabated taxation’ or any pretext. We do not blame the general public for the recent happenings in Dimapur. But things have become very clear to us. We have taken serious view on the situation created by ACAUT with ulterior motive. It is well known to us that ACAUT has become an instrument of adversaries to tarnish the image of NSCN before the world and jeopardize the Indo-Naga political dialogue and in that process trying to weaken the Naga cause. In spite of the fact, we will carry forward the banner of the national movement in the face of all odds.
The situation you have created has become political, which will have a negative impact on the innocent people. Whether you are conscious of it or not, enemies have already landed within you. They are exploiting every situation you have created to their own advantage. Do you know who were the architects of the 16-point agreement and the Shillong Accord? The phantom of the 16-point agreement is hovering in and around Dimapur. The battle is drawn once again between the patriots on the one hand and the traitors and reactionaries combined on the other. We know for sure that all shades of traitors and the enemies’ forces will ultimately join you to fight against NSCN. We are resolved that we shall stand the ground with four millions Naga people in the name of our Lord Jesus Christ if the storm rocks Nagalim again. See that you do not go too far.
KUKNALIM!
~MExN
Tuesday, 5 November 2013
HANGNEGUN - Zeme Folktale
There was once a small boy and every day when his parents went to the fields he used to run weeping after them and clamour to be taken too. They took him home, but he ran after them again, and they struck him and scolded him and took him back to the house once more, but still he ran after them. Day after day this happened, till one day he started after them later than usual. His father and mother had gone well ahead and did not hear him, and as he ran along the path calling for them he met a party of strangers from another village, and they seized him and carried him off. When his father and mother came home in the evening they searched for him but could not find him, for the strangers had taken him a long way away.
The strangers sold him to a couple who already had a son of their own, a boy a little younger than Hangnegun, and the two grew up together, Hangnegun believing that his owners were his real parents and their son Hraiteomakpa his brother. The man Bungsing and his wife ill-treated him and gave him only scraps to eat, but Hraiteomakpa was fond of him, and when his parents gave Hangnegun bad and scanty food, Hraiteomakpa protested and shared his own good helpings with him. When the two grew up to manhood, Bungsing bought handsome clothes and necklaces and brass armlets for his own son, but Hraiteomakpa took them and gave them to Hangnegun. When Hangnegun came to the house for the midday meal and the man and his wife saw him wearing their son's fine clothes they were furiously angry and made him take them all off, and they put them aside for Hraiteomakpa. When Hraiteomakpa came in he saw the ornaments lying there and asked what had happened, and when they told him he was so angry that he cried out that if his elder brother could not have them, then he would not, and snatching up all the fine things he dropped them into the pounding-block, and although his parents tried to stop him, he hammered all the ornaments to pieces with the dhan-pounder.
One morning the village bucks were to chase and catch a mithan. Hangnegun was with his sweethearts in the dekachang, and knowing this, Bungsing and his wife armed themselves with a stout stick each and went early in the morning and stood one on either side of the door.
"Hangnegun!" they said. "What are you doing? Are you still asleep? Your brother Hraiteomakpa has already caught hold of the mithan's tail!"
Hangnegun heard this, but he also heard them whispering to each other to hit him hard as he came out, and he dashed out so quickly that they missed him altogether and only hit each other. Hangnegun went to the morung and spoke to the malik's wife, who was his kinswoman although he did not know it, and asked her whether it was true that Hraiteomakpa had caught hold of the mithan's tail many times already.
"How can it be true?" she said. "He is still asleep. Your parents have told you lies."
When the young men went to catch the mithan, Hraiteomakpa was the first to seize the tail, and when his parents heard him shouting his father's and grandfather's name they were delighted, but he lost his hold, and Hangnegun caught the tail. Bungsing and his wife were angry and hurried down with sticks in their hands, intending to hit him and make him let go; but when they hit at him he dodged them so neatly that they never struck him and he never lost his grip on the tail, and he ran off so quickly behind the mithan that they could not catch him.
When Hangnegun caught the mithan he called out the names of Bungsing and Bungsing's father, but afterwards the malik's wife called him and told him that Bungsing had only bought him from his kidnappers, and she taught him the names of his real father and grandfather and told him to shout them if he caught a mithan again.
The next time the bucks went to catch a mithan Hraiteomakpa was again the first to catch the tail, and when Bungsing and his wife heard him shouting they were delighted; but he let go, and Hangnegun caught it. Bungsing and his wife tried to hit him as before, but he dodged them and ran on shouting the names of his real father and grandfather. When Hraiteomakpa heard what Hangnegun was shouting he was disturbed and wondered what had happened that his brother should shout other names.
Another day the villagers agreed to hold a fish-poisoning and they asked who had seen the creeper in the jungle. Hraiteomakpa said he had seen some, and that there would be enough for twenty loads; Hangnegun also said he had seen some, but that there was only enough for ten loads. Twenty men went with Hraiteomakpa and ten with Hangnegun, but when the twenty reached the spot they found none at all and when Hangnegun's ten reached their place they found far more than they could carry. The twenty shouted across to Hangnegun's party to know how much they had got, and Hangnegun called to them to send twenty more men. When they arrived Hangnegun had all the loads cut and ready, and they all came back to the village carrying them.
Next day everybody from the village went to the river to catch fish. The bucks and girls went first, carrying the creeper, and while they were waiting for the others the girls passed the time by looking for lice in the bucks' heads; but while ten girls were hunting in Hraiteomakpa's, no less than twenty chose to look in Hangnegun's. When the rest of the villagers came along and Bungsing and his wife saw how many more girls had chosen Hangnegun, they were very angry.
After the creeper had been beaten and the fish had began to come to the surface, Hangnegun, who was a strong swimmer, dived in to pick up fish from the bottom of the pool, and Bungsing and his wife caught up a big stone and threw it in in the hope of killing him, because he always outshone their son; but he came out on the other side of the pool with a fine catch of fish, and dived in again, and again they missed him, and again he came out with a big catch. When he scrambled out he went to Bungsing's wife and asked her what she had caught, but she only had two or three tiny fish lying in the mouth of the basket. Then he gave her from his own catch of big fish.
They all went back to the village in the evening and the young men arranged to have a feast in the morung the next day, each bringing food from his own house. When the time came everybody had brought rice and fish and zu except Hangnegun, who sat there without eating or drinking anything. The others told him to go and fetch his share from his house, but he refused. The malik's wife knew how he was ill-treated and called him and offered him food and drink from her house, but he would not take it. All his friends went on telling him to fetch some and at last he went to Bungsing's house. Bungsing's wife had left only the stale, hard rice at the bottom of the pot and the bones and scraps of the fish, and he took them. When he got back to the morung he opened the packet and showed his friends what he had brought, and said: "Look. You wanted to see, and I was ashamed to show you." Then he flung himself down on the bench and covered himself with his cloth and lay as if he was asleep, and was too ashamed to get up, although his friends pleaded with him and begged him to eat with them.
Later on, when the feast was over and he was sitting in the morung, the malik's wife called him and said: "Your real father and mother live far away in another village, and they are now very rich and have much dhan and your father is malik of a morung. If you want to go to them, go, for you have nothing but trouble here."
Then Hangnegun began to want to go, but in spite of the ill- treatment he had received he was sorry to leave his younger brother and his friends. Hraiteomakpa saw that he was always silent and thinking about something, and wondered still more what had happened, and when he remembered that Hangnegun had shouted other names when he caught the mithan, he was frightened and watched Hangnegun all the time.
For a long time Hangnegun could find no chance to escape because Hraiteomakpa was always with him, but one day he slipped away. Hraiteomakpa missed him and hurried after him and caught him up, and said: "Don't go away! Come back with me. We will go back together." Hangnegun said: "I'm only going for a walk. I shan't go away." Hraiteomakpa would not believe him and worried him to come back to the village. At last Hangnegun said: "I tell you I won't go away. Now go back and fetch me your father's drinking- cup and some thirst-raiser and I'll wait here and drink it when you come back." Hraiteomakpa would not go until Hangnegun promised he would not run away, but the moment the boy had gone Hangnegun slipped into the jungle and hid himself. When Hraiteomakpa came back and found no one he was so consumed with grief and anger that he flung down the cup and broke it in pieces, and threw down the appetizer in the road. Then he wept and wept, and Hangnegun watched him from the jungle, but because of the cruelty of Bungsing and his wife he would not go back, and at last Hraiteomakpa, still weeping, went back to the village. Hangnegun came out of the jungle and went on, but a little further on he met two girls, both of whom loved him; they too had guessed that he was going and were standing with their hands joined across the path.
"If you go beyond this," they said. "You are no true man. You must not go any further."
He begged them not to stop him, but they would not let him go, and at last he caught hold of their wrists and tore their hands apart and ran on. They followed him, calling him and beseeching him to come back, but he ran on till he came to a log bridge across a stream. He ran across it, and before they could come up he seized the log and threw it down into the water. When they saw they could go no further the girls fell into a passion of grief and wept and tore off their cloths and beat the ground with them, but Hangnegun hurried on towards his father's village.
It was dark when he reached it and the bucks and girls were dancing in the morung. He slipped round to the back door of his father's house, and knocked, and his mother opened it and recognised him. She went and called her husband, who was watching the dancing, and he came and saw his son and recognised him. Then he went back to the morung and called out to the dancers: "Your mother has a bad colic. Don't dance any more." Then they all stopped and were quiet, but one of the girls heard voices inside the house and peered in through a crack and saw the most handsome young man she had ever seen in her life, as bright and shining as a lamp; and all the other girls came and looked too and they had never seen anyone so handsome as Hangnegun.
The next day his father made a feast to celebrate, and killed a big boar; and the old man was full of drink and beside himself with joy, and came out of the house and screeched and leapt like a young man, and shouted: "You told me my family was extinct. But although you said so, my race is not extinct, and my family is restored again!"
The strangers sold him to a couple who already had a son of their own, a boy a little younger than Hangnegun, and the two grew up together, Hangnegun believing that his owners were his real parents and their son Hraiteomakpa his brother. The man Bungsing and his wife ill-treated him and gave him only scraps to eat, but Hraiteomakpa was fond of him, and when his parents gave Hangnegun bad and scanty food, Hraiteomakpa protested and shared his own good helpings with him. When the two grew up to manhood, Bungsing bought handsome clothes and necklaces and brass armlets for his own son, but Hraiteomakpa took them and gave them to Hangnegun. When Hangnegun came to the house for the midday meal and the man and his wife saw him wearing their son's fine clothes they were furiously angry and made him take them all off, and they put them aside for Hraiteomakpa. When Hraiteomakpa came in he saw the ornaments lying there and asked what had happened, and when they told him he was so angry that he cried out that if his elder brother could not have them, then he would not, and snatching up all the fine things he dropped them into the pounding-block, and although his parents tried to stop him, he hammered all the ornaments to pieces with the dhan-pounder.
One morning the village bucks were to chase and catch a mithan. Hangnegun was with his sweethearts in the dekachang, and knowing this, Bungsing and his wife armed themselves with a stout stick each and went early in the morning and stood one on either side of the door.
"Hangnegun!" they said. "What are you doing? Are you still asleep? Your brother Hraiteomakpa has already caught hold of the mithan's tail!"
Hangnegun heard this, but he also heard them whispering to each other to hit him hard as he came out, and he dashed out so quickly that they missed him altogether and only hit each other. Hangnegun went to the morung and spoke to the malik's wife, who was his kinswoman although he did not know it, and asked her whether it was true that Hraiteomakpa had caught hold of the mithan's tail many times already.
"How can it be true?" she said. "He is still asleep. Your parents have told you lies."
When the young men went to catch the mithan, Hraiteomakpa was the first to seize the tail, and when his parents heard him shouting his father's and grandfather's name they were delighted, but he lost his hold, and Hangnegun caught the tail. Bungsing and his wife were angry and hurried down with sticks in their hands, intending to hit him and make him let go; but when they hit at him he dodged them so neatly that they never struck him and he never lost his grip on the tail, and he ran off so quickly behind the mithan that they could not catch him.
When Hangnegun caught the mithan he called out the names of Bungsing and Bungsing's father, but afterwards the malik's wife called him and told him that Bungsing had only bought him from his kidnappers, and she taught him the names of his real father and grandfather and told him to shout them if he caught a mithan again.
The next time the bucks went to catch a mithan Hraiteomakpa was again the first to catch the tail, and when Bungsing and his wife heard him shouting they were delighted; but he let go, and Hangnegun caught it. Bungsing and his wife tried to hit him as before, but he dodged them and ran on shouting the names of his real father and grandfather. When Hraiteomakpa heard what Hangnegun was shouting he was disturbed and wondered what had happened that his brother should shout other names.
Another day the villagers agreed to hold a fish-poisoning and they asked who had seen the creeper in the jungle. Hraiteomakpa said he had seen some, and that there would be enough for twenty loads; Hangnegun also said he had seen some, but that there was only enough for ten loads. Twenty men went with Hraiteomakpa and ten with Hangnegun, but when the twenty reached the spot they found none at all and when Hangnegun's ten reached their place they found far more than they could carry. The twenty shouted across to Hangnegun's party to know how much they had got, and Hangnegun called to them to send twenty more men. When they arrived Hangnegun had all the loads cut and ready, and they all came back to the village carrying them.
Next day everybody from the village went to the river to catch fish. The bucks and girls went first, carrying the creeper, and while they were waiting for the others the girls passed the time by looking for lice in the bucks' heads; but while ten girls were hunting in Hraiteomakpa's, no less than twenty chose to look in Hangnegun's. When the rest of the villagers came along and Bungsing and his wife saw how many more girls had chosen Hangnegun, they were very angry.
After the creeper had been beaten and the fish had began to come to the surface, Hangnegun, who was a strong swimmer, dived in to pick up fish from the bottom of the pool, and Bungsing and his wife caught up a big stone and threw it in in the hope of killing him, because he always outshone their son; but he came out on the other side of the pool with a fine catch of fish, and dived in again, and again they missed him, and again he came out with a big catch. When he scrambled out he went to Bungsing's wife and asked her what she had caught, but she only had two or three tiny fish lying in the mouth of the basket. Then he gave her from his own catch of big fish.
They all went back to the village in the evening and the young men arranged to have a feast in the morung the next day, each bringing food from his own house. When the time came everybody had brought rice and fish and zu except Hangnegun, who sat there without eating or drinking anything. The others told him to go and fetch his share from his house, but he refused. The malik's wife knew how he was ill-treated and called him and offered him food and drink from her house, but he would not take it. All his friends went on telling him to fetch some and at last he went to Bungsing's house. Bungsing's wife had left only the stale, hard rice at the bottom of the pot and the bones and scraps of the fish, and he took them. When he got back to the morung he opened the packet and showed his friends what he had brought, and said: "Look. You wanted to see, and I was ashamed to show you." Then he flung himself down on the bench and covered himself with his cloth and lay as if he was asleep, and was too ashamed to get up, although his friends pleaded with him and begged him to eat with them.
Later on, when the feast was over and he was sitting in the morung, the malik's wife called him and said: "Your real father and mother live far away in another village, and they are now very rich and have much dhan and your father is malik of a morung. If you want to go to them, go, for you have nothing but trouble here."
Then Hangnegun began to want to go, but in spite of the ill- treatment he had received he was sorry to leave his younger brother and his friends. Hraiteomakpa saw that he was always silent and thinking about something, and wondered still more what had happened, and when he remembered that Hangnegun had shouted other names when he caught the mithan, he was frightened and watched Hangnegun all the time.
For a long time Hangnegun could find no chance to escape because Hraiteomakpa was always with him, but one day he slipped away. Hraiteomakpa missed him and hurried after him and caught him up, and said: "Don't go away! Come back with me. We will go back together." Hangnegun said: "I'm only going for a walk. I shan't go away." Hraiteomakpa would not believe him and worried him to come back to the village. At last Hangnegun said: "I tell you I won't go away. Now go back and fetch me your father's drinking- cup and some thirst-raiser and I'll wait here and drink it when you come back." Hraiteomakpa would not go until Hangnegun promised he would not run away, but the moment the boy had gone Hangnegun slipped into the jungle and hid himself. When Hraiteomakpa came back and found no one he was so consumed with grief and anger that he flung down the cup and broke it in pieces, and threw down the appetizer in the road. Then he wept and wept, and Hangnegun watched him from the jungle, but because of the cruelty of Bungsing and his wife he would not go back, and at last Hraiteomakpa, still weeping, went back to the village. Hangnegun came out of the jungle and went on, but a little further on he met two girls, both of whom loved him; they too had guessed that he was going and were standing with their hands joined across the path.
"If you go beyond this," they said. "You are no true man. You must not go any further."
He begged them not to stop him, but they would not let him go, and at last he caught hold of their wrists and tore their hands apart and ran on. They followed him, calling him and beseeching him to come back, but he ran on till he came to a log bridge across a stream. He ran across it, and before they could come up he seized the log and threw it down into the water. When they saw they could go no further the girls fell into a passion of grief and wept and tore off their cloths and beat the ground with them, but Hangnegun hurried on towards his father's village.
It was dark when he reached it and the bucks and girls were dancing in the morung. He slipped round to the back door of his father's house, and knocked, and his mother opened it and recognised him. She went and called her husband, who was watching the dancing, and he came and saw his son and recognised him. Then he went back to the morung and called out to the dancers: "Your mother has a bad colic. Don't dance any more." Then they all stopped and were quiet, but one of the girls heard voices inside the house and peered in through a crack and saw the most handsome young man she had ever seen in her life, as bright and shining as a lamp; and all the other girls came and looked too and they had never seen anyone so handsome as Hangnegun.
The next day his father made a feast to celebrate, and killed a big boar; and the old man was full of drink and beside himself with joy, and came out of the house and screeched and leapt like a young man, and shouted: "You told me my family was extinct. But although you said so, my race is not extinct, and my family is restored again!"
NSCN (I-M) on ACAUT activities
Reacting to the “unwarranted political situation created by the so-called Action Committee Against Unabated Taxation (ACAUT)” NSCN (I-M) through it MIP said it was compelled it to “break its silence” and inform Naga people in particular and the world in general, of its stand on collection of taxes.
NSCN (I-M) asserted that it obtained the mandate from the ‘National Assembly’ after the “failure and surrender” of the NNC to the “enemies through the Shillong Accord(1975)” .
NSCN (I-M) said it “is a recognised entity” accepted by the world community and even the government of India as the only “authentic political organisation of the Nagaland people” running the “Naga national government” for decades and defending the historical and political rights of the Nagas.
NSCN (I-M) said Nagas have been paying taxes to it for decades, and so had “every legitimate right to levy taxes from the people” being the “ organisation upholding the righteous cause of the Naga nation”.
It asked “what is ACAUT” and what authority its committee had “ to dictate the Naga people or NSCN?”. It said ACAUT did not respect the gestures of the NSCN(I-M)leadership when they attempted to bring understanding with ACAUT.
NSCN(I-M) described the October 31 rally in Dimapur as an “acrimonious rally” fully backed by “Indian armed forces” and what situation ACAUT wanted to create with the “militarised rally”.
On ACAUT’s stand of “ One government, one taxation”, NSCN (I-M) asked, which government, who was running it and to whom should tax be paid? It advised ACAUT to “have the courage to speak out the truth”.
NSCN (I-M) also slammed ACAUT for sharing the platform with “anti-national elements, retired and worn out Indian government officers and agents of Indian intelligence wing” whom it accused of “continuously spreading manipulated and concocted lies that has been poisoning the minds of the Nagas through mass media”.
It said ACAUT has “unwittingly or deliberately become the platform of those anti-Naga national elements” propagating hatred and sowing seeds of dissension among the Nagas “ in the name of unabated taxation”.
NSCN (I-M) asked ACAUT whether it was “too blind to see that more than 80 organisations” including DMC were extorting taxes?
NSCN (I-M) asked Naga Council “ the proprietor of ACAUT” to “chastise your pampered child so that Nagas are not hoodwinked and serious misunderstanding does not arise between us” and warned it will not remain a silent spectator to the “challenge placed before the Naga people” nor allow the hard earned peace process to be undermined in the name of “unabated taxation or any pretext”.
Further, NSCN (I-M) said it has taken a very serious view of the “situation created” by the ulterior motive of ACAUT to tarnish its image before the world and “jeopardise the Indo-Naga political dialogue” and weaken the Naga cause.
NSCN (I-M) said battle lines have been drawn once again between the “patriots on one hand and the traitors and reactionaries combined, on the other”.
~NP
NSCN (I-M) asserted that it obtained the mandate from the ‘National Assembly’ after the “failure and surrender” of the NNC to the “enemies through the Shillong Accord(1975)” .
NSCN (I-M) said it “is a recognised entity” accepted by the world community and even the government of India as the only “authentic political organisation of the Nagaland people” running the “Naga national government” for decades and defending the historical and political rights of the Nagas.
NSCN (I-M) said Nagas have been paying taxes to it for decades, and so had “every legitimate right to levy taxes from the people” being the “ organisation upholding the righteous cause of the Naga nation”.
It asked “what is ACAUT” and what authority its committee had “ to dictate the Naga people or NSCN?”. It said ACAUT did not respect the gestures of the NSCN(I-M)leadership when they attempted to bring understanding with ACAUT.
NSCN(I-M) described the October 31 rally in Dimapur as an “acrimonious rally” fully backed by “Indian armed forces” and what situation ACAUT wanted to create with the “militarised rally”.
On ACAUT’s stand of “ One government, one taxation”, NSCN (I-M) asked, which government, who was running it and to whom should tax be paid? It advised ACAUT to “have the courage to speak out the truth”.
NSCN (I-M) also slammed ACAUT for sharing the platform with “anti-national elements, retired and worn out Indian government officers and agents of Indian intelligence wing” whom it accused of “continuously spreading manipulated and concocted lies that has been poisoning the minds of the Nagas through mass media”.
It said ACAUT has “unwittingly or deliberately become the platform of those anti-Naga national elements” propagating hatred and sowing seeds of dissension among the Nagas “ in the name of unabated taxation”.
NSCN (I-M) asked ACAUT whether it was “too blind to see that more than 80 organisations” including DMC were extorting taxes?
NSCN (I-M) asked Naga Council “ the proprietor of ACAUT” to “chastise your pampered child so that Nagas are not hoodwinked and serious misunderstanding does not arise between us” and warned it will not remain a silent spectator to the “challenge placed before the Naga people” nor allow the hard earned peace process to be undermined in the name of “unabated taxation or any pretext”.
Further, NSCN (I-M) said it has taken a very serious view of the “situation created” by the ulterior motive of ACAUT to tarnish its image before the world and “jeopardise the Indo-Naga political dialogue” and weaken the Naga cause.
NSCN (I-M) said battle lines have been drawn once again between the “patriots on one hand and the traitors and reactionaries combined, on the other”.
~NP
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