The Naga: A Forgotten People Between India & Myanmar | Documentary Culture - AMP

In the forbidden mountains of the land of the Great Springs, everything is ready to welcome the arrival of a new chief. This land is Nagaland, a nation forgotten on the borders of India and Burma. singing in Swahili I'm starting to speak now. Exiled in Australia, historian Vizier Sanyu is now back in his mountains. His native village, Konoma, is like all Naga villages, perched on a promontory that overlooks a steep-sided valley. And this is our village gate. This is the village gate. Konoma is home to the Angami, one of the 35 Naga tribes. In the aftermath of colonization, their territory was shared between India and Burma. A nation of nearly 3 million people was then plunged into a fratricidal war that has lasted for 50 years. The Vizier family lives here in Konoma. Around 10 years ago, Vizier left his village to find refuge in Australia. That terrace, rice terrace field, was given to me by my father. We have owned that field for some 14 generations. 1879. 1879? Yes. So killed by Konoma warriors? Yes, the British invaded our village in 1879 under the command of the General Nation and we strongly defended our village. Konoma is a martyr community. Once the target of the British Army, it was subsequently raided regularly by the Indian Army. Even today, it is closely watched by the Indian security services. Singing I am Larry Laird. Vizier's father was imprisoned and tortured many times. He was the chief of Konoma. At the slightest incident, he would be arrested by the army. Konoma is also the native village of Angami Zapu Fizu, historical chief of the independence movement. In the 1950s, just after Indian independence and the occupation of Nagaland by Nehru's troops, Fizo founded the NNC, or Naga National Council. This political organization would fight without respite for the sovereignty of Nagaland. Vizier takes us to see one of his cousins, nephew of President Fizu. Every now and again. You ready? We are very proud of our village. It's good to see you now. When the British invaded us, we stood firm against them. I'm We fought for our independence. starting Yeah, and I tell the... When the British left, the Indian army attacked in turn. We have a lot of love. We also had to defend ourselves against the Indians. to We have always resisted all invasions of our land. speak And. We have lived here now. for centuries. In 1956, the Indian army burned our village. Thank We hid in the jungle until 1960. He's on the long road. He's on the long road. you Fizu headed the independence movement from London, where he was exiled in the 1950s. very Today, he rests in peace in his grave in Kohima. The current capital of the Indian state of Nagaland. much. Nagaland extends on either side of the border between India and Burma, or Myanmar. It is a forbidden zone. On its Indian side, Nagaland covers the whole state of Nagaland. It also covers the states of Assam, Manipur, and Arunachal Pradesh. In Burma, it includes the mountains which overlook the valley of the Shindwin River. Vizier is leaving for the land of Great Springs, on the other side of the border in Burma. Twelve years ago, Vizier followed a group of NNC resistance fighters to Burma. In these isolated mountains, he became friends with the Kiam Nungun, the tribe of the Great Springs. Their chief made Vizier promise to return. He wants to induct him as chief in his turn at the great ceremony of Liamke. Okay, let's go. Vizier wants to keep his promise. After several unsuccessful attempts, he is trying once more to enter Burma illegally. The men leave Kohima discreetly, heading for the border zone. There are many military toll booths along the road. Each region crossed is controlled by rival factions, such as the extremists of Warlord Kaplang or the IM Maoists of Isak and Muivah. As they near the frontier, the trail becomes impassable. The men abandon the vehicle and continue on foot. Sangwan is one of the last historical chiefs of the NNC movement. Most of the leaders were assassinated. Sangwan risks the same fate at any moment, not to mention the dangers of life as an illegal. They attacked me, and I thought I was alone, so I thought that I may be die. This came from my head Pull down, like that, and my eye, pull down, this check board broken. Since that attack in the Burmese jungle, Sangwan hides his face behind dark glasses. Vizier and I have been friends for over 20 years. We met in 1987 on my first illegal expedition to the Naga Mountains. We are leaving the last Naga village in the Indian side for an interminable march towards the drainage divide in the peaks of the Patkai Mountains. Our advance is painful and the rain incessant. It's at the side of a mountain in the shelter of a grotto that we spend the night. If you sleep like this... We must continue our ascent at dawn in order to reach the Burmese border by nightfall. Vizier has torn a muscle. Each step is agony. At day's end, numb with cold, we finally reach the drainage divide at 3500 meters altitude. We spend the night in this refuge, open to the wind. Despite the fire, we are chilled to the bone. So, Sangwan, how many time more walking down now? We will take two hours. Two hours? Yeah, to go down. To go down to the valley? Yeah. From the river to village, we will take another one and a half hour. Vizir, how is your leg? My leg is hurting. Hurting a lot? Yes. From yesterday, you think it will be okay for going down? I will try. I will try my best. Yesterday was very hard. It's plastic, so it's not going to push you to the side. It's not going to push you to the side. On the other side, there is a steep descent towards the high Burmese valleys. We are entering the territory of the people of the Great Springs, fierce Naga headhunters. Our interminable journey continues. Faces are tense. The risk of a bad encounter is constant. From here, we can see Chindun River also. Chindun River? Yeah, but because of this cloudy, we cannot see the Chindwin River. All the Khenyungan territory is between these valleys? Oh yes, all these are Khenyungan territories. So we are definitely in Burma now? Yeah, yeah. The first Kiam Nungan village isn't far away. Several youngsters have come out to meet us. They have prepared a little meal for us by the water's edge. A moment of pleasure and sharing after days of exhausting trekking. We are in Burma now. Oh, how can it be Burma? It is Nagaland. It's not Burma, it's Nagaland. Yeah, because you are thinking that you are Nagaland, considering this boundary, imaginary boundary line. Yeah, yeah. It is a boundary line. It is, we do not comprehend it. Two hours later we come to a bamboo door. It is the entrance to Tiang Nungan, our first Burmese Naga village. A few men await us. Soto! Soto! Hohohoho! Finish that one, and finish that one. Hohoho! Ok, alright, let's go. The lance, presented by Vizier, symbolizes welcome, protection and virility. Women are not permitted to touch it. It never leaves a man's side, that he may fend off any attack. It is also used in hunting and always accompanies Naga dances. Gene. The whole community awaits us. Children greet us, their hands raised. I'm sorry. Quite a few changes in fact. Traditional costume has practically disappeared and the warriors no longer perform welcome rituals for visitors. I am from free Naga people that the British leave us. As free Nagas, or they say, an unadministered area, they call our area, an unadministered area. We are never ruled by British. But after British left, these people claimed that our territory as a part of Myanmar or as this India. That is the starting point of problem, the starting point of conflict. We have to defend our country so that we started to fight with them. In the early 2000s, Baptist churches were springing up all over. Naga pastors don't hesitate to cross the border to evangelize the most remote villages inside Burma. The missionaries from America, they stationed in different locations, but evangelization of the people was done more or less by our own people. Okay. Yes. When they learned, when they accepted the gospel, Okay. Thank you very much. They had the zeal to pass on that message to other fellow friends. And so most of the evangelization of Nagas were done by our own people, not by missionaries. Like the Sumis and Kunyak. They have chieftaincy. So once the chief of the village decides something, the whole village follows him. Ah, okay. So if the chief becomes Christian, all the village follows him. Yes. That's how in some places Christianity grew very fast. It has been several days since we left Kohima. The men are exhausted and our destination, the village of Tan Ngoc Nhu, is still far away. Yes, we're nearly there. A few hours more. A few hours more. It's been a tough journey, eh? Yeah. But we're going to be there. We're dressed up like war. Climbing through the door. Oh, good camera. Thank you, brother. Thank you, brother. Strident cries herald the presence of the Kiam Nongan. Vizier responds to them. How'd you do? 12 years on, Vizier finally meets up again with the tribe of the Great Springs. This solemn procession conveys us to another world. The tiredness and tensions of interminable days of walking give way to the happiness and emotions of this long-awaited reunion. Good day, how are you? Vashen is the chief of the village. He receives us in a courtyard. We are given bowls of hot water and eggs. The chiefs talk about our stay, our safety, and especially of the ways of preventing the Burmese army of finding out about our presence. The closest Burmese battalion is only three days away. Below the village is a Baptist church. The pastor now holds the customary authority that once was the prerogative of the chief. Most traditional objects of worship were destroyed. The ultimate testimony of these beliefs is the morung. This house of ceremonies is home to the sacrificed animal heads and symbols of the animistic cosmogony inherited from ancestors. During those days when the missionaries first came, they thought whatever we have been doing was wrong against the gospel. So whatever we have been doing traditionally was considered as wrong. But now as we look back those years, we say that does not have taken place. Vizier's coronation ceremony is approaching. There's excitement in the community. The villagers are moving the ceremonial drum that they have been making for a year from the heart of the forest. It must be hoisted up to the village. Everyone joins in. The children are also taking part in the collective effort. Don't do that to me, don't do that to me. Vizier tells us that in ancient times, a divinatory dream would designate the tree to be felled. The Naga believe in the power of dreams. They see dreams as premonitory. It's a form of spirituality for all, animists and Christians. The next morning, Vizier is summoned by the chief to the sacrifice of the Mithun, held in his honor. Half ox, half yak, this buffalo lives at altitude, doing as it pleases in the mountains that overlook the village. The Nagas only capture them for great occasions. Hey! Hey! Hey! Hooray! Hooray! Hooray! The Kiamungan chief formally asks the Mithun for forgiveness. He dedicates its sacrifice to the protective spirits of the tribe and its guests. Mithun, we are sacrificing you for a great occasion. Today we welcome a new member to our community. We shall all share this holy food. He offers a little rice alcohol in a banana leaf to the animal spirit. The Mithun is put to death by a lance to the heart. Later, its head will be hung on the pediment of the house of ceremonies. Its spirit would thus continue to live in the skull and watch over the village. Despite massive conversion to Christianity, the Naga continue to believe in the many spirits that inhabit their imagination. Alongside the supreme god, which to the Angami is a goddess, there are also protector gods and evil spirits. The latter, in particular, frighten them, and the Angami seek protection against them through rituals. Each family is getting ready. That of the warlord who offers us shelter and protection is no exception. The arts of weaving and decoration play an important part in Naga culture. Red squares and blue borders are characteristic of the Kiam Nungun. Each tribe can be recognised from the motifs embroidered on its shawls and loincloths, its necklaces and the headdresses worn by the men. But traditional costumes are rare. Our village is a very poor village. All ornaments were burned down by my one, Issa group. Done. Our forefathers' ornaments, we have no more now, because they have burned down all these things. I'm going to go back to work. I'm going to go back to work. You come to my house and take a rest. I feel very happy. Hello. The Baptist Church played its part in that distraction. From its arrival, it had all traditional religious objects destroyed, like the great ceremonial drum. Inside the chapel, Vizier tries to convince the villagers that their father's tradition cements their identity and must not be destroyed, and that it is not necessarily in opposition to the Christian message brought by the Naga monks from the other side of the mountains. The great drum is nearing the village. On the ground, the crowd pushes, pulls and heaves it along on a complex network of creepers. For hours, a human tide carries the giant of the forest inexorably, centimeter by centimeter. The ceremony of Liamke will take place today. The women of the tribe are making us a substantial breakfast, for it will be a long day. The drum is at the outskirts of the village. On the central embankment, the crowd's energy and enthusiasm grows. The giant of the forest arrives in the ceremonial square before the morung. Well, this is called pen in Kemungan and it's very important culture symbolic for them. In ancient times, when they kill the enemies, they bring the head and put inside a drum and they beat. No, she's going to do it. During the lunar eclipse, they believe that the tiger has eaten the moon, so they beat the drum to revive the moon. So this has many purposes. Unfortunately for some time, the missionaries thought it was evil because they put the head inside and it was destroyed. But now I tell them that we may not necessarily do that, but we can use it for a good purpose. We can keep it for our culture, for the preservation of our culture, for the promotion of our culture. That's why this liamke that we are having is very important. The youngsters are very interested by the photos of Vizier's first expedition here, 12 years ago. I'm going to give you a little note back of that. For a long time, Naga society was based on matrilineality. Patriarchy arrived more recently, no doubt with the growth of warrior structures. In front of the morung, the ceremony finally begins. The warriors take up position on two long, elevated planks on either side of the great sacred drum. In the valley, the muffled beat of the drum summons the spirits. It announces the coronation of Vizier Sanyu and the alliance between the people of the Great Springs and the Angami Naga, Vizier's tribe. Several young girls bring presents. Each has the ritual symbols of the people of the Great Springs painted on her face. We're having a show here. We're having a show here. We're having a show here. We're going to start it. Warlords and traditional leaders pay tribute to their guests, to Vizier and to Songwen. Bobby, you ain't happy with that? Under the fixed stair of the Mitun, Vizier is presented with the traditional Kiam Nungan shawl and the decapitator. Then the chief crowns him in the ritual headdress of the chiefs of Kiam Nungun. Your village is blessed. I hope that you may never know illness, misery and famine. You have done me great honor today. Annyeonghaseyo, Mokryeongji. You have adopted me into the family of chiefs of your village. I'm starting to speak now. I'm starting to speak now. Our Naga tradition dictates that I bring a mithun and a pouch of salt. Here it is. Abahtemnongsi Kimji The most important event of the ceremony is the return of the great drum to the center of the village. It is the heart and soul of our culture. My name is Ken Jani. I am the head of the Indian Army. I am the head of the Indian Army. May the spirits of our people's forefathers return to our lands. I'm going to teach you a new non-silo. I am also given the shawl and the decapitator. I know. Thank you! Then it's Ken's turn, and finally, Song Hwan. Thank you very much. The entire assembly then begins praying aloud. I'm starting to speak now. The Ngoc Pao, the traditional chiefs and the priests, call upon the clan spirits to unite and ensure the harmony, peace and prosperity of the two tribes. Most of all, may they protect them from war, famine and disease. The pastor joins them in an intense prayer. The tribe comes together around the great banquet. I quit. I quit. Villagers and guests taste the mitun meat and all the dishes prepared by the families. For these poor Naga people, this is a real feast. Here, the staple diet is mostly rice seasoned with a little salt. Thank you. Thank you. Ten virgins are holding a calabash of hot tea. They stand in line for a ceremony symbolizing the strength of social ties. Thank you very much. This is represented by the continuous path followed by the tea which, from calabash to calabash, from young girl to young girl, passes from the mountain to Vizier. Vizier mimes drunkenness which was always appreciated in the past. Brandy is now banned by the Baptist Church. I'm good, I'm good, I'm good. The warriors take up position around Vizier. They begin a series of dances in front of the ceremonial house and the great holy drum. Liyamke means the pact of peace. On this occasion, the chiefs commit to maintaining a lasting peace between their peoples. They also promise to protect each other. Twelve years ago, there were a few Christians, but the chiefs were very powerful, they had a lot of traditions, and twelve years now, a lot of the old traditions have gone. The houses have changed, you see a big church building, and many things have changed. But what I'm most happy today is that they brought back this important drum back, because of this Liyamke and because I'm here So this drum will now stay forever. How do you know what I'm doing? Between the dances, the warriors proudly show off their tattoos. Only head hunters have the honor of bearing these ritual tattoos. The complexity of the design depends on the quality of the hunter. This elder has several heads to his name. In the remote regions of Burma, headhunting was still practiced at the end of the 1980s, and warrior raids between enemy tribes were frequent. The dancing continues until late into the night. Not even the rain can stop them. Our illegal incursion into Burma, now called Myanmar, is coming to an end. The Burmese army could get wind of our presence at any time. Each day spent in the village increases the risk. We have to go. The Myanmar government totally neglects us. Burma does not allow any growth. They use us only as their porters. I'm starting When they are taken away as porters, our brothers and sisters die on the roads. The villagers fear the Myanmar soldiers. They steal all they can find. to They take away the young Nagas and use them as porters. speak The soldiers don't hesitate to beat or kill at the slightest sign of weakness. now. They often seize young girls. As they move out, they burn the granaries, leaving the villagers helpless and wounded. As tradition dictates, several Kiam Nungan accompany us on the trail leading to their village gate. We change our itinerary to avoid running into the Burmese army or an enemy faction of Songwan's NNC. A last look back at our Kiam Nungan friends, and our footsteps are once again engulfed by the mountain. Arriving on the peaks of the Patkai Mountains, where a border cuts the Naga lands in two, Vizier turns one last time towards the territory of the people of the Great Springs. I'm starting to speak now. I'm starting to speak I'm starting to speak now. now. See her in the video. Thank you for Moving on to the side of a mountain, watching. Kohima, capital of the Indian state of Nagaland, is like a big village that suffers from having grown too quickly. The present political situation in Nagaland, that is the different factions fighting against each other, the fratricide I said we cannot move forward anywhere unless we stop this. A taxi driver told us that he's charging more money for us Because he has to pay tax to three different factions. If you continue like this, we have no future. Kohima is a city where tensions run high. Anonymous rebels rub shoulders with soldiers and members of the Indian Secret Service. At night, the relative calm of the streets is often broken by gunfire on an official or an alleged leader of an alleged rebel movement. Naga society, they have been struggling, fighting for their sovereignty for more than five decades. Many precious lives lost and many property wealth destroyed. In today's position, we are grateful to God because there is ceasefire between government of India and the Naga militant groups. And with that ceasefire, there is relatively more peaceful today. Because without peace, we cannot develop our economy. Nobody wants to come and invest their money here. Tourists are afraid to come here. Nagas, we are very rich in culture, in tradition, and we are unique. Mm-hmm. And the world over wants to come and see us. But it is restricted. Plus, it is a troubled area. So, people are not allowed. Those who are allowed also are hesitant to come. Agriculture is currently Nagaland's only economic activity. It has no industry. Virtually all businesses and services are owned by Indians. The young try to forget their despair and what rare distractions the country offers, such as the Naga National Wrestling Competition. In most tribes, wrestling is practiced fervently. It comes as no surprise to see it classified as the national sport. But these festivities have difficulty hiding the disillusionment of the young, torn between political tensions and hope for change. However, the Nagaland Mothers Association is influential. It has set up a center for AIDS patients. We opened this center in 2001. It's a Nagaland Mothers Association project. Antibiotic. Antibiotic. Here, the AIDS epidemic has taken on ever more worrying proportions. Traditional medicine plays a key role, as Nagaland remains outside the international prevention and care programmes. The HIV situation here is a bit unique, because most of the infection is through intravenous drug use, sharing of needles and syringes among drug users. And drug is a very serious problem here. I don't know if you are aware, but we have the Golden Triangle, which is just next door. And the Golden Triangle is still one of the world's biggest production of heroin. So drug is a very severe problem. Drug use among young people is unfortunately not decreasing. It is still on the increase. It's still on the increase. Many factors are responsible for the increase of drugs. One definitely is the conflict that we are in. We are all the product of conflict, political conflict, internal conflict. But the prolonged Indo-Naga conflict has added a lot to this. On top of that, as you know, we have a problem with our economic disparity. There's no employment, there's no industry. We have militarization and everything is completely militarized. A few rare initiatives. Often individuals seek solutions to the problem of unemployment. Netshute Dulo has set up a system of microcredit. He enables people to found small businesses without start-up money. Lots of women, especially widows, currently benefit from this. We launched this group in order to help young people learn how to do business. This is necessary because as you see all over Nagaland, If we are to look at all of Nagaland per se, I would think that 90 to 95% of the economic activities are managed and owned and controlled by non-Nagas. This is a serious threat. to the survival of our people and also this can lead to future social conflicts as you have seen in other parts of northeast india this we wouldn't like that to happen in Nagaland so this shop is now a little bit a little over three years old yeah when they started out three years ago there were days when they couldn't even make one single sale but today They're quite satisfied with the sales they have, this is a colony shop. They pay some small house rent, but they get enough livelihood. Netshute takes us to his village, Tetsumi. It's located in the heart of the Chakisong region, a tribe known throughout Nagaland for its songs and dances. The heads of enemies taken during war. One, two, three, four. Two skulls are supposed to represent one human head. Ah, okay. Yeah. The enemies were killed. I'm starting to speak. I've met a lot of widows here. They've lost their husbands, and sometimes their children. The Indian army killed them, and today many more are mutilated or disabled. We want to see our children become leaders and prepare the way for others, instead of which we see them getting killed before our eyes. We women suffer greatly from this interminable conflict. We look forward to one thing, the day it is resolved. Driven by Neshute, an association to safeguard and promote the cultural heritage of the Chaki song has sprung up in Tetsumi. Trained by the village elders, around 40 young people are learning the songs and dances that made the reputation of their people. Vizier rejoins his family in Konoma one last time before heading back to Australia, his land of exile. Hello, honey. I'm starting to speak now.