A Complex Legacy of Resistance and Identity: Nagaland and Naga People in India's Freedom Struggle

The story of Nagaland and the Naga people in India's freedom struggle represents one of the most complex and multifaceted chapters in the subcontinent's journey toward independence. Unlike many other regions that aligned themselves with the mainstream independence movement led by the Indian National Congress, the Naga experience was characterised by a unique blend of anti-colonial resistance, cultural preservation, and the assertion of distinct political identity that would have profound implications both during and after India's independence in 1947.

The Pre-Colonial Naga Society and Early British Encounters

The Naga Hills, comprising what is now Nagaland and parts of neighbouring states, were home to numerous distinct tribes including the Angami, Ao, Sema, Lotha, Rengma, Phom, Chang, Khiamniungan, Yimkhiung (erstwhile Yimchunger), Zeliang, Chakhesang, Sangtam, Konyak, Pochury, and Kuki tribes. Each tribe maintained its own distinct language, customs, and governance systems, united primarily by certain cultural similarities and their fierce independence. The British first encountered the Nagas in the early 19th century during their expansion into Assam, and these encounters were marked by significant resistance from the very beginning.

The British colonial administration's attempts to subjugate the Naga Hills met with persistent resistance throughout the 19th and early 20th centuries. The Nagas' warrior culture and decentralised political structure made them formidable opponents to colonial rule. Unlike many other parts of India where traditional rulers often collaborated with the British through subsidiary alliances, the Naga villages maintained their autonomy and frequently engaged in armed resistance against colonial encroachment.

The Unique Nature of Naga Resistance

The Naga resistance to British rule was fundamentally different from the independence movements in other parts of India. While the Indian National Congress pursued a path of non-violent resistance and sought independence within a unified Indian framework, the Nagas' struggle was rooted in their desire to maintain their traditional way of life and political autonomy. This resistance was not initially framed as part of a broader Indian independence movement but rather as a defense of indigenous rights and territorial sovereignty.

The British administration recognised this distinctiveness and eventually established the "Inner Line Permit" system, which restricted entry into the Naga Hills and acknowledged a degree of administrative separation between the Naga areas and the rest of British India. This system, implemented through the Bengal Eastern Frontier Regulation of 1873, effectively created a buffer zone that preserved many aspects of traditional Naga society while maintaining ultimate British control.

The Impact of Christianity and Education

The arrival of Christian missionaries in the late 19th century brought about significant changes in Naga society that would influence their relationship with the broader independence movement. American Baptist missionaries, beginning with Dr. Miles Bronson and later E.W. Clark, Godhula Brown, and others, introduced not only Christianity but also modern education and the Roman script for various Naga languages.

Christianity spread rapidly among the Naga tribes, and by the early 20th century, a significant portion of the population had converted. This religious transformation had profound political implications, as it connected the Nagas to global Christian networks while simultaneously differentiating them from the predominantly Hindu populations of mainland India. The missionaries also established schools and colleges, creating an educated class of Naga leaders who would play crucial roles in articulating Naga political aspirations during the independence period.

World War II and the Naga Experience

The Second World War marked a pivotal moment in Naga political consciousness and their relationship with the independence struggle. The Japanese invasion of Burma and the subsequent battles fought on Naga soil, particularly the Battle of Kohima in 1944, brought the global conflict directly to their homeland. The Nagas found themselves caught between competing imperial forces, with some supporting the British war effort while others were influenced by the Japanese promise of Asian liberation from Western colonialism.

The war experience exposed the Nagas to broader political currents and demonstrated both their strategic importance and their vulnerability as a small population caught between major powers. Many Naga soldiers served in the British Indian Army, gaining military experience and exposure to nationalist ideas from other parts of India. Simultaneously, the devastation caused by the war reinforced their desire for self-determination and control over their destiny.

The Naga Club and Early Political Organisation

In 1918, the formation of the Naga Club marked the beginning of organised political activity among the Nagas. Initially composed of Naga government employees and educated individuals, the club became a platform for articulating Naga interests within the colonial framework. The club's activities reflected the growing political consciousness among the educated Naga elite and their desire to have a voice in decisions affecting their homeland.

The Naga Club's most significant political statement came in 1929 when they submitted a memorandum to the Simon Commission. This document explicitly stated the Naga position that they should not be included in any future independent India without their consent, arguing that the Nagas were a distinct people with their own culture and political traditions that differed fundamentally from those of mainland India. This memorandum represented the first formal articulation of what would become a persistent theme in Naga politics: the assertion of the right to self-determination.

The Role of A.Z. Phizo and the Naga National Council

The post-World War II period saw the emergence of more assertive Naga leadership under figures like AngamiZapuPhizo, who would become the most prominent advocate for Naga independence. Phizo transformed the Naga Club into the Naga National Council (NNC) in 1946, creating a more structured political organisation dedicated to achieving Naga independence.

Phizo and the NNC argued that the Nagas had never been conquered by any Indian power and had maintained their independence even under British rule through special administrative arrangements. They contended that Indian independence in 1947 should not automatically include Nagaland, as the Nagas had not consented to be part of an independent India. This position put them at odds with both the departing British administration and the incoming Indian government.

The Declaration of Independence and Armed Resistance

On August 14, 1947, one day before India's independence, Phizo and the NNC declared Nagaland independent. This declaration was followed by a referendum conducted by the NNC in 1951, which they claimed showed overwhelming support for independence among the Naga people. While the Indian government disputed the legitimacy of this referendum, it reflected the genuine political sentiment among significant sections of the Naga population.

The Indian government's refusal to recognise Naga independence claims led to the beginning of an armed insurgency that would continue for decades. The Naga resistance movement, unlike other regional movements in India, was framed explicitly in terms of international law and the right to self-determination, drawing parallels with decolonization movements worldwide.

The Complexity of Naga Identity and Indian Nationalism

The Naga relationship with Indian independence was complicated by questions of identity and belonging that went beyond simple anti-colonialism. While many Indians saw independence as the restoration of a natural political unity that had been disrupted by colonial rule, many Nagas viewed themselves as a separate people who had been artificially brought under colonial administration.

This difference in perspective created a fundamental tension that persists to this day. From the Indian nationalist perspective, the Nagas were Indians fighting for liberation from colonial rule alongside other Indians. From many Naga perspectives, they were a distinct people whose incorporation into India represented a new form of colonialism rather than liberation.

The Legacy and Continuing Impact

The Naga experience during India's freedom struggle established patterns that continue to influence Northeast Indian politics. The assertion of indigenous rights, the complex relationship between local identity and national citizenship, and the use of armed resistance to assert political claims all became characteristic features of politics in the region.

The Naga struggle also highlighted the limitations of the Indian independence movement's ability to accommodate diverse political aspirations within a unified framework. While the Congress and other national organisations successfully mobilised diverse populations against colonial rule, they were less successful in addressing the concerns of groups like the Nagas who questioned the fundamental premise of Indian unity.

The role of Nagaland and the Naga people in India's freedom struggle represents a unique chapter that challenges conventional narratives of independence. Rather than simple participants in a unified struggle against colonialism, the Nagas pursued their own path of resistance that combined opposition to foreign rule with the assertion of distinct political identity. Their experience illustrates the complex relationship between decolonisation, nation-building, and indigenous rights that continues to shape politics in South Asia today.

The Naga story reminds us that India's freedom struggle was not a monolithic movement but rather a complex process involving diverse peoples with varying aspirations and different understandings of what freedom meant. Understanding this complexity is essential for appreciating both the achievements and the ongoing challenges of Indian democracy, particularly in its relationship with indigenous and minority communities who maintain distinct identities within the broader national framework.

Dipak Kurmi

(The writer can be reached at dipakkurmiglpltd@gmail.com)