G. Gwangphun, A Research and Social Activist
[dropcap]H[/dropcap]istorical perspective on Nehru’s article of 1937; “In Surma Valley: The daughter of the Hills (Naga Hills) in prison”
A critical analysis and study on the life and work of Rani Gaidinliu `can only justify her being called the National freedom fighter of India. This analytic study and finding is considered important for public education on the historical rights and records of the Nagas of then and now. Some writers have attempted to disown or distort her credibility by their biased or prejudiced writings with an intention
to demean her. The civilized world looks upon such contempt writers with a sense of sorry and pity that they were born in the world. When the sons and daughters of the earth turn disrespectful to their fathers, mothers, elders, leaders and their heroes and heroins, humanity bow down in shame and disgraced before the civilized world, that such inhumane attitude is demeaning the rationality and status of human being in debasement and ignominy. Restoring the disgracing faces of humanity to its status of dignity and respect by confessional admitting and repenting respect to those in position is to be the work of the people in building the Nation. Lest our Nation falls short of the status and their history bear any right for the people. Nation or people without their history fall short of human civilization. Hence this analytical article is intended to testify the true historical
account of Rani Gaidinliu as it is written or retold by writers and her contemporary witnesses. Her account was, is and shall ever be the history of the Naga people since distant past to Naga future. The present is an age of enlightenment and refined discovery. Our understanding and perception about human history ought to be to respect the persons for his/her place in history, for his/her contribution to the society and nation at large in which ever scale or measure created. Lenin once said, “All history is made up of the actions of individuals”.To her own people and Nagas at large, Rani Gaidinliu was mostly left in ignorance, kept undisclosed and side lined on tribal prejudice and resentment. Only dim rumours and pseudo information about her were propagated through oral passing and over hearing of her account of struggle. The fact has created many doubts and controversies around beclouding the mind of the present Naga leaders and society. Whereas to the outside world and foreigners including the Indian leaders and historians, Rani Gaidinliu was inevitably known as a Freedom fighter of the Nagas; the brave Naga girl. “The Nagas has one foundation set on which they could assert their right to live as a people among the nations of the world because their case has been registered by a lady in the history of the world civilization” author unknown and non Naga.
Let us see and know for ourselves, the truth left unpeeled or uncovered about this peculiar Naga lady who in the perception of one foreign renown writer, R. Constantine, personified her as Maid of the
Mountain. Also “the spirit of the wild” was ascribed to Jadonang and Gaidinliu. Ibid. Pandit Jawaharlal Nehru in his article published when in his tour to Assam in the winter of 1937; “In Surma Valley: the
daughter of the Hills (Naga Hills) in prison” captured the attention of the contemporary world. She was then looked upon as the queen of the Naga Hills culminating to called her “Rani of the Nagas”. In his
word Nehru called her Rani Gaidinliu the Brave Naga girl who still lies in Prison somewhere in Assam”. The exact words were published in an Editorial column, in the ‘National herald’ on March 10, 1940. Nehru requested Lady Astor, the first lady MP of the British House of common to get Rani Gaidinliu released from the jail. Lady Astor in her reply letter dated 10 may 1939 informed Nehru that “the Secretary of state for India had stated that, the Movement among the Nagas has not yet died down, and would break out if she were released, and that she is at present considered a potent source of danger to the peace of Manipur state and the province of Assam”. He urged the premier of Assam, Shri. Gopinath Bordoloi to intervene in the matter and get Gaidinliu released from Jail. Nehru’s reply letter to Lady Astor on May 27 1939 tells of Nehru’s respect for the life of the Naga Rani and his consciousness of Human dignity and right to life of human person.
He stated, “ the girl must be an unusually interesting person if she still supposed to be a potent source of danger to the peace of Manipur state and province of Assam had a very insecure foundation it is
rested on a girl in her twenties to be kept in prison indefinitely”(Quoted from, “A bunch of old letters, Bombay,1960” by Jawaharlal Nehru)
Rani Gaidinliu as a Freedom fighter
The British India raised Assam Riffles as their forces to fight against their attackers or enemies. It was in 1932 February 16th when Naga Raj Armies under the leadership of Gaidinliu attacked the Assam
Riffles outpost at Hangrum, Zeme Village now in Assam state which has created a great deal of alarm to the British India. The Governor in council had therefore ordered to organize an intensive operation to
capture Gaidinliu and her Armies. The Government in retaliation burned down several Villages in Naga hills. A sum of Rs. 5oo/- and exemption of house tax for ten years was offered for anybody or village whoever could inform her where about to arrest her. The DC of Naga Hills, J.P. Mills commissioned an operation mission to hunt down the Naga Raj armies by deploying the 3rd and 4th Assam Riffles with the assistance of SDO North Cachar Hills and an officer of Manipur state. The Angamis from Khonoma Village extended her with sympathetic support as there were some of her workers and agent being already stationed in Kohima. She later established her fortress in Naga Hills as puilwa after the pattern of Hangrum Assam Riffles Outpost. J.P Mills on getting a reliable information of her presence in Naga Hills deputed Captain McDonald of Assam Riffles, Hari Blah and EAC North Cachar Hills with hundred Riffle men and captured her by surprise raid on 17th October 1932. The political agent of the Manipur state Higgins then sentenced her life imprisonment in Imphal jail.
All her life after the death of Jadonang was committed to fight against the forces of British India. There were certain misgiving and misinformation about her movement that was propagated in the Naga Hills when Naga National movement was emerging and being in operation.
The fact that, she was not in any point against the Naga National movement except the difference in approach and variation in mission purpose. She did purely fought against the British occupational forces
which could possibly differ with the policy, strategy of Naga National Movement. NNM focuses against Indian occupational forces. Naga Raj Movement focused against British India Occupational forces. A.Z. Phizo knew well and in many of his communications mention of Jadonang movement as NNaga Revolt against the British. Phizo is said to have once met Rani Gaidinliu in Sibsagar Assam railways and asked her to go with him to London. As per her PS recounting, she told him (Phizo) that she would rather remain in the Homeland and fight for Freedom at home than to go far away from Home land. “It is no use trying to catch the rainbow up in the sky when the people at home on earth are crying for Freedom” Phizo later further insisted on taking her with him and sent Mr. Tadingpou his trusted associate, to go and bring Gaidinliu to join him. In the mean while, there were wrong information spread by
one Angh of Zeliangrong Region NNC which unfortunately turned the tide of political differences resulted into dissension and needless division in opinion among Zeliangrong National workers. Further there was an undesirable political development which had led to divert the Naga Raj movement from British imperialism to Movement for Zeliangrong homeland with the influence of the contemporary political leaders during 1970s and 80s. Nevertheless this change of movement did not
deface or deter the history of the Naga struggle for freedom from foreign occupational forces.
Naga Raj movement and Naga Messiah upon: The term Naga Raj was first spelled by J.C. Higgins the British Political agent of Manipur mentioned in his report to the chief secretary of Assam. The concept of Raj and kingdom was not common to Nagas except Anghship common among Konyak Naga tribe. However, it could most probably termed with a show and tone of condemnation or challenge to Jadonang copying or using the term of the neighbouring custom and system of Kachari Kingdom, Maharaja of Manipur or accustomed way of using like King emperor of British Indian emperor.
To Jadonang the general Naga people may be collectively called MAKAAM people when he said and predicted, “Makaam people will reign at last”, He and his successor Queen (Rani) Gaidinliu proclaimed the reign of Naga Kingdom in bold response to the British pronouncement. Ursula Graham Bower, in her book termed the Naga kingdom “Naga heaven; a millennium on earth”. According to her, she stated that “ for generations there had been a prophecy that one day a Naga king would arise, drive out the British, and rule over ‘all who eat from the wooden platter’-that is all Naga tribes”.(Naga path by Ursula Graham Bower). Jadonang used to advocate to his followers, “Meiteis have their king, Indian have also kings of their own. Why should we not have our own king? The whitemen and we are all human beings. Why should we be afraid of them? All men are equal, we are blessed people.
Our days have come...we shall pray and worship God. With His grace we can become kings”. He has predicted the impending end of British Raj and the soon coming of Naga Raj. He stood steadfast on his philosophy of freedom of the Nagas till his last breath on the scaffold/gallow.
His death was doubly implicated. One of alleging to have murdered four Manipuris and the one that of premeditated policy of nipping the Naga movement in the Bud by hanging Jadonang. Higgins through strict interrogation could not satisfactorily establish the evidence for the allegation against Jadonang of being the murderer and also alleged of being self proclaim as the Naga Raj. Spot verification and intensive investigation has proven that He was not in his Village where the murder took place at the time. He was at Lwangkau village far away from the murder spot. The real murderers were later confessed and admitted. As per Manipur administrative report 1931-32, one strong evidence of manipulative policy being played to implicate Jadonang of the Crime was that among those under trial prisoners (those close associates and relative of Jadonang) were fed and implanted with a bribing promise to release them if they would put the blame upon Jadonang of the crime. The inconspicuous game plan was successful as tragic fortune would have befallen him and the destiny of the Naga Raj
movement was then sealed. In the criminal proceeding, a legal defence was denied and all witnesses kept silent. When all means and hope of life turned deaf to him, he was taken up to the scaffold and hanged.
His last word recalled and recorded was, “I am innocent of the Crime” shouted at the top of his voice but the fate is already sealed and he was hanged. Prof. H.K Barpujari a renowned historian and justice
stated on the matter of the trial and execution of Jadonang, “ In the absence of positive evidence, a verdict cannot be passed that the case was pursued beyond all reasonable doubt. The alleged murder of
Manipuris afforded the Government the much desired pretext to nip the movement in the bud. The establishment of the independent Naga Raj in the problem ridden frontier would endanger the British Indian Govt.”(Problems of the Hills tribes of the North eastern frontier from inner line to Macmohan, Vol III, 1982 p 1. By H.K. Barpujari) On claim of Jadonang as Naga Messiah:
As per official report about the new cult by DC of Naga hills, 1931, “Reports were received of a serious movement initiated by one Jadonang who set himself up in Kambiron in Manipur as a Messiah-king of the Kabui (Rongmei) and Kacha Naga”, the author Tajenyuba Ao, in his book, “ British Occupation of Naga country” page 201, stated, “ Jadonang’s claim appears to be connected with the old Naga Tradition of a Messiah King to which Dr. Hutton refers on page 252 of his ‘ Angami Naga’.
“There is a belief in Khonoma and other Angami villages in the return of a king who will drive out the British and rule over ‘all who eat from the wooden platter,’ that is all Nagas”.(The Angami Nagas by Hutton). Tajenyuba Ao stated that, “There is no evidence, however that the Angamis are involved in the present trouble.” To ascertained the statement ‘Naga messiah’ as referred to Jadonang, his close associates and contemporary orally recounted that, Jadonang used to predict the coming events, and performed miracles like Jesus of the Jews. He is said to have slept three days and three nights on trans and woke up on the third day. After which he led his ardent followers on a mission travelling in the western parts of the Naga Hills. When his followers feel hungry and thirsty on the way, he would let his followers lick his hand and all would be quenched. He is said to have rode on a horseback and met the Britishers in Tamenglong in an act of defiant before the Britishers. Propagated also that, he used to ride on the back of a lion and appeared to his followers occasionally. On hearing such propagations, the Britishers even Higgins and writers might have assumed and called him the “Messiah of the Nagas”. However, he himself has denied just before the time of his death that he is god. The claims, prophecies and predictions of Jadonang cannot be totally taken to be accounted for or denied altogether but to leave it in mystery till such time when the Nagas shall be awakened by the spirit of discernment or alleviated to a height of human reasoning about survival and civilisation that may come beyond the present stage of the society. Analysed and perceived that, the truth about the Naga future and destiny shall be revealed in God’s time. Could it be that, we Nagas overlook the prediction to our own lost and regret which God might have used man like Jadonang to tell the Nagas to prepare and act in truth as God may purposed for the Nagas.
The time for Naga political reformation and moral reawakening has come. We must seize the opportunity and time for change or we shall all perish together as fools or remain defeated and as oppressed people. I humbly appeal to all Nagas old and young, far and near, rich or poor, strong or weak is to press on together toward the future where we shall ever live in Peace and free in our own Home land at last. God reign and rule over us!
The article is published as part of the research findings of the SCANET (Social Catalytic Analysis Network)
