September Dialogue seeks to untangle complexities of Naga repatriation process

DIMAPUR — A dialogue on Naga repatriation, decolonisation, and healing unfolded at the Lighthouse Church in Dimapur on Friday.

The ‘September Dialogue,’ organised by Recover, Restore and Decolonise (RRaD) and the Forum for Naga Reconciliation (FNR), brought together scholars and community members to explore the complex emotions and challenges surrounding the return of Naga ancestral remains currently at the Pitt Rivers Museum, Oxford University, UK.

At present, there are 6,466 Naga artefacts including 230 human remains at the museum.

Setting the tone for the dialogue, Rev. Dr. Ellen Konyak Jamir, coordinator of RRaD, said that conversations on repatriation of the Naga remains began in 2020 as a result of evolving museum policies, including the Pitt Rivers Museum which is rooted in colonialism.

She said that the repatriation process is more than just the return of human remains, or the forgotten dead: “It is deeply interconnected with a web of other matters fundamental to Naga life.”

The repatriation, she said, is an opportunity, “to create a pathway towards the future, to redress and reconcile, and in the process, usher in critical change in our Naga homeland, while honouring our ancestors.”

Presenting on the topic ‘Colonisation, Decolonisation and Repatriation: Exploring a Nagaland Perspective’, Dolly Kikon, a professor at the University of California, described repatriation as a “trigger” for the Naga people.

She said the four-year “life transformation journey” sparked by the repatriation process, has evoked a wave of emotions, including surprise, sadness, shame, and anger, within the Naga community, and asked the audience to consider why repatriation evoked such responses.

Stating that decolonisation is both a continuous process and a path forward, Kikon stressed the need to “re-contextualise” Naga repatriation within this broader framework. She urged attendees to embrace decolonisation as a way of life, shedding shame, reclaiming their narrative, and actively caring for their communities. “Decolonisation is a way of path. We have to embody it,” she added.

Drawing from his experience in community archaeology, Tiatoshi Jamir, a professor at Nagaland University’s Kohima campus, highlighted the role of Indigenous community engagements in archaeological research as a starting point for decolonising archaeological practice in Northeast India, particularly Nagaland.

Jamir emphasised the concept of “dual decolonisation,” urging a simultaneous examination of both internalised colonial perspectives and the power dynamics between the state and Indigenous communities. He suggested that decolonising oneself involves critically revisiting cultural practices and knowledge systems often presented as inferior to Western frameworks.

Furthermore, he stressed the need to decolonise the state itself, advocating for a transformation of the relationship between the state and Indigenous communities that moves beyond mere reparation and strives for genuine equity and respect.

He argued that true “inter-culturality” necessitates a deeper shift than simply implementing policies—it demands a fundamental reimagining of power structures and relationships.

For repatriation of Naga ancestral remains and artefacts, he advocated for systematic provenance work, government support, and community involvement. Further, when it comes to “healing”, it is important to understand the situation under which the remains were acquired, he said.

Jamir also called for greater accessibility of Naga materials held in institutions like the British Museum through digitisation initiatives.

Dr. P Ngully, an FNR member and senior doctor & consultant psychiatrist, presented on ‘Repatriation of Naga Ancestral Remains to Facilitate Processes of Inter-generational Trauma, Healing and Reconciliation.’

Citing research conducted by cognitive scientists, he said that trauma can profoundly affect individuals and communities, even shaping future generations.

He explained that trauma can undermine core cognitive functions—attention, memory, and cognitive flexibility—leading to emotional and physical pain, fear of failure, and diminished creativity.

“Trauma, though unseen like a virus, is far too prevalent, harmful, and contagious to be ignored any longer,” Dr. Ngully warned. “It is so dangerous that it can infiltrate the survival chain of our species, amplifying its harm across generations.”

He emphasised that intergenerational trauma can manifest as a sense of loss, brokenness, and disempowerment, ultimately leading to a degradation of human values and such manifestations are possible even in the Naga context. He suggested that unexamined trauma can fuel envy, insecurity, and a sense of threat in response to others’ successes. This, he argued, traps individuals and communities in cycles of blame, manipulation, and discrimination.

Asserting that it is time to address the chain reaction of trauma within the Naga community, he called for open dialogue, unconditional acceptance, and truth-telling as pathways to healing and reconciliation, urging a collective effort to address the enduring impacts of trauma.