This article explores the historical roots of the Kuki tribes presence in Nagaland, their contributions to the Naga political movement and their ongoing struggles.
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Introduction
Nestled in the hills of Nagaland, the Kuki tribes have long been part of the region’s cultural and political landscape. Yet, their identity and rights remain contested in a state where ethnic affiliations often determine access to resources, recognition, and representation. This article explores the historical roots of the Kuki presence in Nagaland, their contributions to the Naga political movement, and the challenges they face today amid shifting narratives and policies.
Historical Roots and Political Participation
The Kukis were first documented in the Naga Hills in 1872, with 25 villages and a population of 2,599. By 1901, their numbers had grown to 3,328 across 26 villages. Far from being outsiders, Kukis actively participated in the early political movements that shaped Nagaland. Lengjang Kuki was among the signatories to the Simon Commission memorandum in 1929, and Kuki leaders were involved in the Naga National Council (NNC) and the landmark Naga Plebiscite of 1951.
Following Nagaland’s statehood in 1963, Kukis continued to play a role in governance. Leaders like Langkam Kuki and Henlun Singson were elected to the first Nagaland Legislative Assembly (NLA), and Kukis were part of the Interim Government that laid the foundation for the state’s administration.
Cultural Identity and Political Alignment
Many Kukis in Nagaland identify as “Political Nagas,” aligning themselves with the broader Naga movement for self-determination. Their involvement in armed factions of National Socialist Council of Nagaland (NSCN) underscores their commitment to the Naga cause. Despite this, their identity remains under scrutiny, often viewed through the lens of ethnic politics and historical grievances.
Challenges and Marginalisation
The early 1990s marked a dark chapter for the Kukis in Nagaland. Ethnic violence led to the destruction of 15 villages and the displacement of hundreds. These events not only fractured communities but also sowed seeds of mistrust and exclusion.
In recent years, the Nagaland government issued a directive prohibiting the issuance of Indigenous Inhabitant Certificates to Kukis and other non-Naga tribes. This move has far-reaching implications, affecting their access to land rights, government jobs, and welfare schemes. Without official recognition, Kukis face legal and social uncertainty, further deepening their marginalisation.
Contested Narratives and Identity Politics
Some narratives accuse Kukis of strategic land encroachment and demographic manipulation, citing unregulated migration and bureaucratic loopholes. Critics argue that the British colonial administration settled Kukis as buffers against native resistance, a legacy that continues to fuel territorial disputes.
The emergence of the “Kuki-Zo” identity is also viewed with suspicion by some, who see it as a political strategy to unify various tribes under a fabricated ethnic umbrella. These contested narratives complicate efforts to build inclusive policies and foster inter-ethnic harmony.
A Call for Recognition and Inclusion
Despite the challenges, Kuki leaders continue to advocate for recognition and inclusion. They emphasise their historical contributions to Nagaland’s political evolution and call for policies that reflect the state’s diverse ethnic fabric. As Nagaland navigates its future, acknowledging the role and rights of all its communities, including the Kukis, will be essential for lasting peace and progress.
Conclusion
The story of the Kuki tribes in Nagaland is one of resilience, contribution, and contested identity. Their journey reflects broader themes of belonging, recognition, and justice in a region shaped by complex histories and evolving political landscapes. As debates over indigeneity and inclusion continue, it is imperative to revisit the past with honesty and shape the future with empathy.
Douminlal Kipgen