Richard Kamei
As Jadonang’s death anniversary entered its 87th year, it is pertinent to look into the legacy of Jadonang and the Zeliangrong movement he founded in 1920s. This may shed light on the position of Zeliangrong under Jadonang in Naga history.
Zeliangrong is a conglomeration of three Naga tribes namely Zeme, Liangmei and Rongmei, and they are settled in the states of Assam, Manipur and Nagaland. The movement was started with an aim for freedom for Nagas. Jadonang belonged to Rongmei Naga tribe. He was born in the year 1905 at Puilon village of Tamenglong district, Manipur. His childhood days exposed him to activities on the Cachar road which is situated close to his village. He saw British officials, villagers carrying loads of officials, sepoys etc making their movements on the road. He was highly revered by his followers for his prophecy and preaching. He was portrayed as Messiah. He abolished taboos, superstitious beliefs and sacrifice in the reformed religion named Heraka which he introduced. (Kamei, 2004).
In 1931, he was arrested on the charge of Naga Raj and for disobedience movement against taxation and free labour. Later, J.C. Higgins the then Political Agent of Manipur State engineered his design to malign Jadonang over tip off from his informer and accused him of murder charge of Manipuri traders in Tamenglong in 1930. He was convicted even if he pleaded innocent to it. He was hanged to death on August 29, 1931. Kamei (2004) claimed that the murder case of Manipuri traders was a result of mob violence and Jadonang was not present at the time of incident.
To understand the movement founded by Jadonang, delving into the situation of the region around that time will inform us of its genesis. It is said that there are several factors which are instrumental in shaping the movement led by Jadonang. One such being ethnic tension between Zeliangrong and Kukis. This tension came up over land where the British played a role in settling Kukis in Zeliangrong people lands. (Longkumer, 2008). Other factors include the taxation system on houses, labour exploitation and the spread of Christianity. These led to formulation of the movement and the movement is also seen as an attempt to revive and create a space for old glories in taking on foreign elements.
The movement was prevalent in Tamenglong of Manipur, neighbouring parts of Naga Hills and Cachar of Assam. Kamei (2012) explains that Jadonang always envisaged Naga freedom from his conviction and belief that all Naga tribes have a common origin. His advocacy for unity among Nagas is reflected in his struggle against the British and Manipur king. His popularity grew among his followers especially Zeliangrong people effecting attention from the British officials.
Jadonang instilled politico-socio-religiouselements in the movement. He received huge support from Zeliangrong people. The movement in its initial phase was a call for freedom for Nagas where he sloganeered “Makam Gwangdi” or “Naga Raj” which is loosely translated as “Naga Kingdom and freedom”.
In his aim to attain freedom for Nagas, he visited several Naga villages in Assam, Manipur and Nagaland, and appealed Naga tribes which includes Angami of Khonoma village, Chakhesang, Maos, Marams to join a united fight in attaining freedom from the British. Circumstances and situations at that time failed to unite Nagas under Jadonang (Yonou, 1982). Scholars point out that the reason behind this has to do with his stance against Christianity, and others held that the existence of ‘Naga Club’ has placed greater confidence than the former for other Naga tribes.
Thong (2016) weighs in to the ongoing debate on whether Jadonang and Gaidinliu are Indian freedom fighters or not. According to her, Zeliangrong movement was started to achieve freedom from the rule of the British for the Nagas including Zeliangrong people. She hinted that portrayal of Jadonang and Gaidinliu as Indian freedom fighter writes off the history of Nagas in their fight against the British when their country was not a part of any nation before colonisation came.
It would also be important to recall the words of Jadonang as constructed by Late Prof Gangmumei Kamei (2004: 150)- “The Meiteis have their King, the Indian! (Tajongmei) have their rulers, why should we not have our own King? The White men 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.” This clearly shows that Jadonang was well aware of power dynamics and this is reflected in his architecture of Zeliangrong movement which has an essence for Naga freedom. The opposition to spread of Christianity is misread as anti-Naga by detractors, an echo of which is still reflected till date. His stance against Christianity is to do with protection, preservation and practice of their religion in a bid to secure freedom for the people from the British colonial rule.
References
Kamei, G. (2004). A History Of The Zeliangrong Nagas. From Makhel To Rani Gaidinliu. Gauhati: Spectrum Publications.
Kamei, S. (2012, May- August). The Zeliangrong Movement in North-East India: An Exegetical Study. Sociological Bulletin, 61 (2), 320-334.
Longkumer, A. (2008). Where Do I Belong?: Evolving Reform and Identity Amongst the Zeme Heraka of North Cachar Hills, Assam, India. Unpublished Doctoral Thesis, University of Edinburgh, Edinburgh.
Thong, T. (2016). Colonization, Proselytization, and Identity- The Nagas and Westernization in Northeast India.
Colorado: Palgrave Macmillan
Yonuo, A. (1982). Nagas struggle against the British rule under Jadonang and Rani Gaidinliu 1925-1947. Kohima: Leno Printing Press
