This rejoinder is in response to the opinion piece titled “Why not decolonise Kohima to Kewhima or Kewhira.” While the article raises an interesting linguistic and historical discussion, certain factual and customary aspects relating to the founding of Kohima Village (Kewhira) require clarification.
According to oral history narrated by village and clan elders, Kohima Village (Kewhira) was founded by a man named Üsou.
Üsou’s role in the establishment of Kohima Village is evidenced by enduring cultural and historical landmarks. He first settled at a place known as Khezou (in Tenyidie ‘Khe’ means ‘to start’, hence the ‘starting site/foundation site’). As part of the village foundation rituals, he erected the Kohima Village foundation stone (Kiputsie), symbolising the formal establishment of the village. This is acknowledged as the earliest landmark of Kohima Village.
Later on, in 1968 when a village road had to pass through this location, the village foundation stone (Kiputsie) was shifted to a nearby location (its present location). This was done after observing all necessary rituals performed by Late Mr. Chazoulhou Pienyü and Late Mr. Lhouhelie Mechülho, both descendants of Üsou. No other village foundation stone is found erected in Kohima village except the one erected by Üsou at Üsou Kizou. Since the village foundation stone (Kiputsie) had to be shifted, the then Kohima Village Panchayat extended an amount of ₹500/- (Rupees Five Hundred). On the day when the village foundation stone (Kiputsie) was shifted, as per ritual practice, all members of Kohima Village abstained from field work, underscoring the cultural importance attached to the foundation stone.
The Üsou Gate (Üsou Kharu), located at Yasakoure in Kohima Village, is traditionally recognised as the first village gate (Kharu). Unlike other gates in Kohima Village, the carrying of dead body through Üsou Gate (Üsou Kharu) is not permitted and is a taboo, reflecting its ritual and cultural significance.
Üsou is also remembered as the one who dispensed justice through the practice of Se Thenie — the fine fixed at seven times the stolen value — a customary law that continues to be observed even today.
According to Angami settlement custom, the earliest settlers occupied land on the eastern side, while later migrants settled progressively behind the first settler towards the west. It is a strict Angami taboo for later migrants to establish their settlement in front of or ahead of the first settlers, and this customary principle continues to be deeply respected even today. The settlement areas of Üsou, Dapfü and Pfucha is known as Kimhozou (Front settlement Site), while the areas occupied by Tsutuo, Huoruo, Rhiepfü and Tsiera is known as Phesakou (New settlement site).
Therefore, while discussions on reclaiming indigenous nomenclature are valid and welcome, they must be approached with accuracy and sensitivity. Any proposal to rename Kohima should be grounded in the correct historical understanding that Üsou was the founder of Kohima Village.
Decolonisation should not become a source of confusion or division, but rather an opportunity to reaffirm truth, heritage, and mutual respect. It should signify the restoration of authentic history, not its revision.
Issued by Media Cell, Üsoumia Mechü Krotho, P Khel, Kohima Village
