An appeal to Kheza, Chakrü & Tenyimia brothers
Joshua Sheqi Naga
“And ye shall know the truth and the truth shall make you free”.
John, 8:33
Naga is a family of many tribes. Some tribes share closer affinity in solving similar quandary. The ignorance or impudence of the educated, intellectuals and leaders add to the corrosion of the given problems at hand. Honest and selfless effort in the search of truth is often cobwebbed by self interest and justification. Proper, detailed and careful analysis, without being swayed by half measures, is the need of the hour. I wouldn’t be touching the sensitive part in this write up, and with a clear conscience that no tribalism or any kind of ism is attempted here; I proceed to elaborate on few of the many truths I have learned.
A Brief History: The Sümi Tribe had become a major clan before reaching Khezakenoma; the tree ‘Akhetsütsathibo’ is still alive to justify. After staying for sometime in Khezakenoma, the clan moved out and established a village not far from Khezakenoma called the Sümi Phu (Village). The village had about 800 (Eight Hundred) households. It is believed that mass migration took place one night as the news spread that due to some mistake in rituals which would cost many lives. The whole Sümi as a Tribe today migrated from that very village. Presently, there are today 13 (Thirteen) Sümi villages in Phek District. Some few of them are; Sümi, Kütsapo, Chizami, Mesulimi, Porba, etc. If anyone has doubt, Sümi village (the oldest Sümi village where we derived our identity) still exists to prove it.
Some could be confused why I am going back to history, but if I start speaking the truth without a little reference it may send a wrong signal and wrong impression to a critically negative mind. Today, it is quite apparent that ignorance on the part of the simple, and jealousy and evil intention of the intellectuals; in some cases choosing to keep quiet have suppressed the truth, which is impossible. Before further confusion is created, and further fragmentation of the already divided and confused mind of the young is blurred to the point of no return, I am poking the elders and seniors to speak nothing more or less, but the truth.
If any reader is completely ignorant about yesterday and is perplexed, I tell you, we are not staying in the land of our Kheza or Chakrü brothers nor at their mercy! We are talking about the early part of migration where the land itself was unoccupied and it was a virgin land. We have coexisted with our brothers, and have lived righteously, whatever, as was correct and justified at that given point of time.
It is sad to learn that today most of our first Sümi Villages in Phek District are giving up their identity. Especially the youngsters, if not few have forgotten even to speak Sümi dialect, and have literally given up Sümi Culture. Most of them no more have a Sümi name! I have interacted with quite a few of their educated intellectuals. They mostly speak Kheza or Chakrü. Am I against them because they speak these languages? I appreciate it, however, the most unfortunate is that they not only have forgotten to speak Sümi language and has forsaken Sümi Culture, but also considers themselves as Chakhesang! Now please think, can a father be a Kheza or Chakrü or Tenyimia or Mao, and a child be Sümi, and vice versa? When I was teaching in a school, I asked a small boy, and he said he is from Sümi Village, but Chakhesang! I didn’t correct him; his mind is too young to take it!
Please don’t be puzzled with me that I may be desperately seeking recognition of our Kheza or Chakrü or Tenyimia brothers. I am just speaking the truth for the truth must be told. Why are our Sümi in Phek District giving up Sümi Culture? And why no serious effort is attempted by our Sümi leaders and educated in Phek District to keep our Culture alive? I wouldn’t only blame the Sümis in Phek District, but I would also blame our Chakrü and Kheza brothers and sisters for also not taking much interest or concern to the least, but rather imposing your identity on the Sümis. I blame the Sümi NGOs too. The Sümis in general are not desperate to be anyone’s brother or sister, but love it or hate it, within present Nagaland State, the Chakrü, Kheza, Tenyimia (Angami), Rengma, etc, etc, and Sümis are the closer kith and kin among the Naga brotherhood. We only want the truth to be revealed. Truth should not be suppressed by blatant lies. I regret our local dailies are the only common platform we have now.
The self imposed suppression or politically motivated and mental control upon the Sümis in Phek District to give up the real traditional Sümi Culture is affecting the Sümis at large. We are made to lose a connecting wire which leads us to our origin as a Tribe. Since the first Sümis are very much a minority in Phek District today, I feel they should be encouraged to maintain the Sümi identity; Language and Culture and Tradition by our Chakrü and Kheza brothers. Remember, when you do that you are not breaking the Naga family, but your good work is rather going to bring reconciliation and peace and brotherhood. If you ever try to impose what is not, then you would be destroying God’s own plan. Tribe and identity can promote brotherhood and not otherwise by sticking to simple wisdom. Lies of today shall be lies tomorrow and ever.
There are many instances where Tenyimia (Angami) and Sümi brotherhood is proved, but the nearest instance is Nethophumi (Gariphema) and Lhachepumi (Touphema). These two villages have half Sümi and half Tenyimia (Angami) population. Today, both villages fall under the jurisdiction of Northern Angami (Tenyimia) II (Two). I have no evidence to prove any imposition or suppression. I believe there is a great bond of brotherhood, however, the sad truth is that in Touphema (Our Honorable C.M. Nephiu Rio’s Village) the Sümis have almost completely forgotten their mother tongue (Sümi) and even Culture; Gariphema follows closely. I have many friends in both of these two villages, it makes me sad when I think of all these. I think our Tenyimia brothers should ask our Sümis to kindly preserve their language and culture. And how about names?!
Politics and policies or constituencies cannot change identity! For instance, I hail from Mishilimi Village; we have a Tenyimia (Angami) clan in my village, however, since they came to seek refuge in our already well settled and established village, as our adopted children, they willfully accepted our culture, but even today they are free to profess that they are Tenyimia (Angami), and I guess, since blood doesn’t lie, we can’t shut them up!
I am not writing this to manipulate or politicize or create a historical or political maelstrom, but it is only an attempt based on truth and reasonable argument in my best limitation. I won’t say that anyone who goes against me is wrong or is a public enemy, but I am looking forward to a healthy debate with reasonable ground and logic, preferably with no malice, selfish interest and greed. Too much has been politicized in our Naga family. This is neither a Nation Theory nor Political Theory, because for the one who reckon, it is a completely different issue. For understanding and peace to prevail, we must first make room for justice based on truth and nothing less. Looking forward to a constructive rejoinder!
(Reference: The Book Published by Sümi Village; approved by prominent leaders of different tribes, at State Library, Kohima, and interactions and discussions with Elders and Intellectuals from different villages).
