[dropcap]A[/dropcap] brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle. (Prov. 18:19)
The Rongmei situation in Nagaland can be reckoned as a Barometer of the Naga Movement, whether it is for independence, sovereignty, unity, religious development, war or peace. The present Rongmei crisis in Nagaland is a Naga National issue, and not an isolated one. A carcinoma cell can spread and kill the person if not treated in time.
Rongmeis in Nagaland state had been victims of deception and infighting. They joined the so called ‘Zeliangrong’ group on the basis that the constituent sub-tribes would work together, share burden and pursue common goals. It may sound quite awkward but it will not be a ‘sin’ to mention that the initiative to form a united group of ‘Zeme-Liangmai-Rongmei’ in the first part of the 20th Century was from the Zeme of Nagaland. Those days the Zeme might have assumed they were part of the Angami tribe until they were classified a ‘crab’ than a ‘fish’. They had formed an alliance with the Liangmai and the Kuki and called themselves ‘Zeliang-Kui’. But then their leaders solicited the cooperation of their kindred tribes viz. Liangmai and Rongmei. The concept ‘Zeliangrong’ was finally crystallized in 1947 at Imphal. This association was a sort of chemistry for acquiring a recognized status in Nagaland.However, in 1960s, this concept began to show U-turn. The syllable ‘rong’ (initial for Rongmei) was strikethrough by a pen in the spelling ‘Zeliangrong’ in the Government Record. There is still no answer as to who marked-out that syllable. The Rongmeis who were solicited to strengthen the Zeliangrong kindred tribes in Nagaland were elbowed out. They then had to face many hardships in the hands of their own brothers’ government for a very long time.A trip to Kisama Village exposes the case of ‘Apartheid’ unresolved on the part of the Nagaland Government: At this grand Naga Traditional Village one sees even some non-Naga communities represented as part of a heritage while the Rongmei Naga are not. A cognate son is sidestepped as bastard while the non-cognates are in! For decades Rongmeis in Nagaland were denied access to many facilities like scholarship, Public Service, and jobs besides many welfare state facilities. Any right thinking Naga should condemn this as sedition.
When the Naga issue is being acknowledged at international level, the bottom-line here at Nagaland is still a joke. The neighboring non-Naga community had thought that the Nagas stick to the axiom of ‘Unity is Strength’. But they are beginning to see the fissure now. The Indian Government had taken for granted that the whole Nagas are under one umbrella, and so are clamoring for their rights. Now they are about to see that granting them any form of autonomy or the like would spark a feud within themselves.
Zeliangrong: Concept rendered almost redundant
In contrast to the picture in Nagaland, the concept of united ‘Zeliangrong’ was a mantra that plaited a sense of fraternity amongst them in other states like Manipur and Assam. Other tribes of Naga called them as ‘Mazehma’ or ‘Mezama’.This term (Zeliangrong) still appeals to many people even today and so is extolled in songs, tagged with honor in the names of both religious and secular organizations (e.g. ZBCC, ZNBC, ZSUM and ZBC etc.), Student Bodies, Movement (e.g. ZPC) and Sports. The Rongmeis were loyal to this paradigm of fraternity even today though the Zeme and Liangmai had literally egged themselves out and formed their own independent association. [For example in Delhi the Liangmai and Zeme had formed their own Fellowships whereas the Rongmei still continue to attend the Zeliangrong Christian Fellowship, Delhi (ZCFD). Only recently the Rongmeis are experimenting a separate fellowship of their own in Delhi and Bangalore. Still ZCFD is being attended by many believers.] One mistake these community tribes initially committed was they assumed ‘Zeliangrong’ as a tribe which in fact is just a collection of initials of tribes’ nomenclature. It is supposed to be organized on the line of ‘Tenyime’. Even the Zeme and Liangmai should have been separately represented at Kisama instead of being dubbed as ‘Zeliang’.
This misnomer nomenclature ‘Zeliang’ nor ‘Zeliangrong’ in itself does not represent a tribe, but only a sort of alliance.
To the Rongmeis ‘water is thicker than blood’ in Nagaland
Like many Naga tribes the Rongmeis too have legends of their ancient village at ‘Makhel’ (or Mikhrora/Makhiang/Mikhro whatever each tribe calls it). In terms of folkways, folklores, mores, institution, customs and traditions the Rongmei exhibits many similarities with the other Naga tribes. For a long time they had considered themselves as Naga too. However the atmosphere ‘water is thicker’ (instead of ‘blood is thicker’) in Nagaland has thrown the Rongmei into frenzy. Some Rongmei rationalists are even contemplating for alternative structure outside the Naga realm itself. ‘If Reuben and Judah have sold us, what is the tenacity of cramming ourselves for the so called ‘Nagaland’? What is the point of existing as a ‘bastard’ in Nagaland? Many social leaders from both from religious and social strata are beginning to cherish the ideas of strengthening the ‘Rongmei’ association and abolish the concept of Zeliangrong. Some leaders are also suggesting for forming a federation of these units. Still others are proposing new names such as Luangdimei, Haomei or Makaemhmei that will unite all the kindred tribes.
Rongmei Crisis: A miniature copy of the Naga Movement
The crisis pertaining to Rongmei in Nagaland state can be seen as miniature or a ‘Carbon Copy’ of the whole Naga Movement impasses. One may think Rongmei problem could be resolved after a solution is attained for the whole Nagas. But the opposite is true. Again, one may think Rongmei problem is not within the ambit of Naga national interest. But it is in fact a national issue. As long as one or two tribe of our society is not given an honorable place the Naga solution will be elusive. Our greatest enemy is ourselves. ‘We have found the enemy now, and he is in us’. There is a need to ‘stitch it in time if we are to saves nine’.
The Rongmei community may be weak today, but they too have some humble contributions towards freedom movement of the Naga people. As early as 1919-1930 a Rongmei guy Jaduannang from Puilon village started a real campaign for freedom from foreign rule. His successor Gaidinliu was the only person honored with the title ‘Rani’ for her efforts. In fact they were contemporary pioneers of freedom movement with the then ‘Naga Club’. When the NNC movement gains strength the Zeliangrong area of Tamenglong (in Manipur) became a strategic location as a transit to East Pakistan, and for acquiring intelligence and revision of strategy. Even today this area is still ‘Strategic’.
This district has much potential to offer the whole Naga society. It borders Assam where the Trans-Asian Highways will pass through it very soon. It too has oceans of resources underneath its soil. A Railway line is on the anvil now. Besides the Rongmeis live in many pockets of south-west parts of the so called Naga’s territory and hence they are the guardian of the Naga’s boundaries. An attempt by some unscrupulous mind to divide the Naga society based on ephemeral interest, prejudices and apprehension is exposing the dirty part of our linen in public. What is the logic in crusading ‘for opposing the recognition’ and also for ‘de-recognition of the Rongmei’ as a tribe in Nagaland when every Naga brothers know they are really one?
Role of the Naga Civil Society
At this juncture it is again obligatory to mention that other Naga tribes of Nagaland, Church leaders, Politicians or social organization can contribute novel idea for the unity of the whole Naga society.
Every tribe, including the Rongmei, is a middle name of the Naga society. According to Edmund Burke, ‘the only thing necessary for the triumph of evil is for good men to do nothing.’ Complacency and hesitancy are regarded as the adversity of love. Present crisis is a challenge on the guts of the whole Naga tribes; that solution must be sought together if they are to flock together as the same feather.
Finally, it’s time the Rongmei themselves ought to ponder deeply about their cousins’ (Zeme and Liangmai) feeling towards them. Did the Rongmei lack sincerity, or are they over-ambitious or are threatening in some forms? Barking at each other or toying with the idea of ‘an eye for an eye’ will not convey any solution. Groundwork for ‘coming and reasoning together’ must be initiated from their side too. Secondly, it’s time the Rongmei go an extra mile to earn the trust of all the section of the society. An improvement in their education and life-style coupled with a dose of respect for other tribes will certainly change the perception the public has about them. Crisis is but opportunity to refine oneself. There must be some ‘giants’ among the whole Naga tribes, and the Rongmei too who can initiate a dialogue of unity and fraternity. When a solution is found for unity and fraternity it is none other than the Government of Nagaland that will be happier than the all the composite tribes of its states.
