COUNTERPOINT
Charse Chasie
[dropcap]W[/dropcap]hile head-hunting was universally practised by all Naga tribes, it was also quite common for different clans, khels and villages to have special bonds of friendship. Perhaps, head-hunting itself even spurred on the need for such friendships in some cases. At times, these friendships were born by the actions of a single individual. Such a traditional friendship exists between Khwüno Thevo Khel and Pfütseromi village, as with other villages as well.Last year, the two sides came together again and decided that they would celebrate their age-old friendship ties so that the younger generations may continue to perpetuate this friendship. As per custom, the renewal of this age-old friendship would be celebrated through visiting each other’s villages and holding traditional feasts.
The first part of the feast was held on April 12, 2013, when the men-folk from Thevoma Khel of Khonoma village were hosted by Pfütseromi village. On November 15, 2013, the Pfütseromi will pay the return visit to Khonoma. In each case, the visitors would spend a night in the village. To mark this historic occasion stone monoliths, with identical inscriptions, have been raised in both villages.
This traditional friendship feasting, called “Ke-ki-ngi” in Angami, usually lasting 3 days between the two sides, used to be a very solemn occasion among the Tenyimia group. In actual fact, however, the feasting actually lasts quite a while because it is not just the two feasting villages but those in between would also invite their friends to stop and feast with them. For instance, when the Thevoma Khel went to Kigwema village in the early 1970s, they had to also stop at Phesama and Jotsoma because their friends and clansmen would not allow them to leave without stopping for a night. Friends from Kohima Village too came with tiffin and to see to their well-being as they crossed Kohima. Thus, more friendships are renewed.
A very important part of this feasting is to make friendship with your host, wherever you stop, and who will then become your life-long friend/s, even part of your family. The host and guest will then call each other “Aso-u”, literally denoting that they are guest and host to one another. You often hear people say “Aso-u” in that village is so and so.
This is also an occasion to show off your regalia and your deeds of manhood as well as showcase the flower of your youth. This is why these feasts are not held when there is a death or at least that family would not take part. There are many rites which were religiously followed. For instance, an elder would walk out of the village gates first and when departing an elder would be the last to walk out of the visiting village.
No one would eat or drink anything unless and until the designated elder has first tasted food or drink. When he has done so, this would be announced and it is okay for others to do the same. No stranger would be allowed to cross and break the chain of procession. The action of anyone doing so would be interpreted as an act of war. And so on.
Sadly, such traditional feasts, so rich and meaningful, are practised less and less, as more and more people have become Christians and people begin to take them less seriously. As someone said, “You cannot hate a country where you have a good friend”! How nice it would if all Nagas had a friend in each Naga village! The story of friendship between Pfütseromi and Khwüno Thevo is given below as an illustration of how friendships were traditionally built. The story is taken from the booklet brought out on the occasion of the first part of the feasting at Pfütseromi village.
“As usually happens in earlier head-hunting days in Naga society, friendship or enmity between khels/villages frequently happened as a result of the acts or omissions of individuals. This is a story where friendship was built between Pfütseromi and Thevomia of Khonoma as a result of the actions of Lhucatsü Kuotsu of Thevoma Khel. The details have been largely lost in the mists of time and the many momentous events and upheavals that society had undergone since Lhucatsü’s visit to Pfütseromi village. What is recorded here are “fragments” of history as recalled from memories and as handed down orally”.
“It is generally agreed that Lhucatsü’s visit to Pfütseromi village must have happened sometime in the early 18th century. This event occurred soon after Pfütseromi was settled and at least 12 generations have since been counted in the family genealogies of the villagers. It is surmised that he must have travelled to Pfütseromi village through the Southern Angami area and via Khezhakeno village. There is no corroboration. What is known is that he reached Lekromi Village, the village next to Pfütseromi, on the southern side. From there, he saw Pfütseromi village and inquired about it from his hosts. His hosts informed him that it was a new village and wondered if it would survive for long!
“But Lhucatsü was convinced that this was a special village, blessed by God. He came to this conclusion because of two things he saw. The first was that the village was surrounded by paddy fields which almost looked like kitchen gardens! This also made him call the village “Tekhouba”, meaning the Seat of Paddy Fields in Angami language. The villagers were also happy with this name because they thought this was a befitting name. This name was used for a long time during British period and even after Indian Independence. But now the village has gone back to using Pfütseromi, its original name, for political and social compulsions/reasons.
“The second thing that convinced Lhucatsü about Pfütseromi was that he saw a “cloud of smoke” hanging over and encircling the village like a halo. Traditionally, this was a good sign. But, obviously the overall effect of what he saw deeply stirred him and he determined to visit the village despite the discouraging tones from his hosts. That his visit was a pre-determined and conscious decision could be made out from the fact that he brought and planted a coral tree (Erethryna Indica) at the south eastern gate of the village facing Lekromi Village, from which side he came. The original tree was planted at Kekhroku Gate on the plot of Mr Welhitzü Medo.
“The Coral Tree or Hietobo in Tenyidie and Letübo in Kezha is a fast growing species which also has significance. Although thorny it produces exquisite deep red flowers. In Khonoma, this tree is normally planted just outside the traditional village gates as a mark of protection and security. During Sekrenyi mock targets of the devil (symbolizing evil) are put up on the tree and the men folk, young and old, would shoot at the target shouting “a phousouphoulu”, meaning “I am transferring all the evils and infirmities in me to you” so that the person becomes purified and worthy of being close to God again. With such practices in the back of his mind, Lhucatsü must have planted the Hietobo/Letübo at Pfütseromi.
“Obviously, the people of Pfütseromi welcomed him with graciousness and generosity. It was said that on the day Lhucatsü left the village, a few of his hosts accompanied him to the upper side of the village. Before he left he was said to have made some predictions about the future of the village. What has been handed down by word of mouth by elders is that many of his predictions have come true and that even at the time the hosts who accompanied him were said to have commented that he must be a “fortune teller” or someone who can see into the future.
“Not much more is known about this episode except that Lhucatsü’s visit laid the foundation of the special friendship between Pfütseromi and Thevomia of Khonoma.
“There was a long interlude between this event and the next. This is not surprising. Momentous events had overtaken the Nagas. The British arrived in the then Naga Hills; WWI took place and many Nagas went to Europe as part of the Allied Labour Corps. The Naga Club was formed and very quickly became politically active. The Simon Commission came to the then Naga Hills and the Nagas submitted their now famous Memorandum/Letter. Then the World War II came, and this time Naga country became the battlefield. The movement for Naga Independence accelerated etc. Things would actually become worse. Fortuitously, in the brief “respite” after the Japanese were pushed back and Indian Independence, the friendship ties were renewed.
“15 persons from Thevoma Khel, led by Kolanyü Kuotsu, Lhuvirü Hiekha and Goniu Yalietsu revisited Pfütseromi to renew the old ties in 1946. Due to absence of communication facilities in those days, and in true “Naga style”, they perhaps arrived without prior information. However, they were received with traditional grace and hospitality. They were put up in the house of Mr Kewezü Kapfo, a rich man of the village, located in the middle part of the village. Mr Kapfo and his wife Mrs Keshelhiü graciously looked after them along with the villagers.
“In the spirit of brotherhood that had already been established, the two sides decided to build something more permanent as symbols of their friendship. Two stone memorials were set up at Kekhroku ketsa, near the main village gate and at Keriku ketsa, below Senoka’s plot (ketsa means gate). They still stand today. The two stones were quarried from Kachü-o Keriku, below the village on the south-western side.
“At the request of the Thevo delegation, to record the erection of the stones and the friendship between the two sides, the Pfütseromi villagers brought Mr Pfükrulo Kapfo an early member with education.
It is said that he wrote some words on the stones. But no one remembers what was written and the writings on the stones themselves have disappeared as he was said to have written the words with chalk. Only the two stones still stand today to give testimony to the continued friendship between the two sides.
“As a special sign of the deep ties of friendship between Thevomia and Pfütseromi, the Pfütseromi presented three spears which were received on behalf of Thevomia by Kolanyü Kuotsu, Lhuvirü Hiekha and Goniu Yalietsu. The spears were carefully preserved but got lost during the Indo-Naga conflict in the latter half of 1950s.
(The significance of giving each other iron/steel, especially a weapon, is a declaration that henceforth no wars will take place between them. Indeed, it also imbues upon them both to rise to the other’s defence in times of need. Naturally, such a gift is not easily given and never withdrawn).
“Since this time, there has been a long interlude between the two sides. Different events, not even connected with each other, sometimes threw up and reminded Pfutseromi and Thevomia the special relationship between them. But they did not really connect again until 2012. Starting with furtive efforts, things finally came to fruition and the new relationship between the two sides got re-affirmed on April 13, 2012, at Pfütseromi Village. This time the Thevomia presented a spear to the village.
“As this renewal meeting was taking place after over six decades, both sides took the opportunity to get to know one another, to visit the important sites and to familiarise each other with village surrounds etc. But the important decision taken was that both sides unanimously decided to renew and strengthen the old ties especially for the sake of the future generations and to immortalize their friendship with a stone monolith in each of their villages. To give effect to their decisions a core committee was chosen.
“After several meetings of the core committee, the dates for the feasting were finally chosen, giving due consideration to the villagers and their convenience. The first feasting took place at Pfütseromi on April 12, 2013. The return feasting will take place on November 15 at Khonoma village”.
