Good morning everyone, I bring Greetings to each and every
one of you, in the name of our Lord and Saviour Jesus Christ.
I want to thank the Khonoma Baptist Church for the warm
welcome extended to us. I am sure this Friendship Fellowship will renew old
ties between Khonoma Baptist Church and Chishilimi Baptist Church, Khonoma
Baptist Church and Pughoboto Town Baptist Church, the SABAK and ABC
Associations as well as lead to closer relations between the Sümis and the
Angamis.
I want to thank Rev. Hotokhu Zhimo and his team members in
SABAK as well as the Pastor of Khonoma Baptist Church and other members under
whose joint initiative this programme was planned, enabling us to be here with
you this morning.
I thank the SABAK and the Chishilimi Baptist Church for
giving me this opportunity to speak. There are many Chishilimi elders who
should have taken this role, but even with my inadequacies, I humbly stand
before you to share stories of what I have heard over the years.
I want to start my short sharing by way of introducing
myself first. I come from a family whose journey of embracing Christianity was
not through the influence of any earthly preacher, but through a personal
encounter with God. It was in his dream that God spoke to my grandfather,
Kushe, to become ‘Yihovah’. In visions and dreams, he was shown the heavenly
realm. He was taught Bible verses and was told to observe six days of work and
to rest on the seventh day.In his
dream, he was told that some people would come to guide him. The news of a man
becoming ‘Yihovah’ at Chishilimi village spread and reached the American
Mission Centre at Kohima. The American Missionaries decided to send Suluho and
Kiyevi to verify the facts.
Coincidently, God had also spoken to Evangelist Suluho in
his dream (grandfather of Rev. Dr. Zelhou Keyho, former NBCC general
secretary). He was asked to go to Chishilimi to meet a man whom God had chosen
as a vessel to be used for His purpose. He grew restless when it was revealed
to him that disobedience would render him physically disabled. He went to
Ighanumi village and asked his friend Kiyevi (father of Shihani) to take him to
Chishilimi.
Upon reaching Chishilimi and meeting Kushe, they exchanged
testimonies and experiences and were amazed at the wondrous work of God. What
Kushe saw in his dreams and the re-confirmation he had with Suluho and Kiyevi
became the foundation of his faith and belief.
Kushe was the first convert of Chishilimi village and served
as pastor for the initial years. His main passion, however, was evangelising.
Though he was illiterate, he spent more than 30 years of his life spreading the
gospel. He did not serve under any association but was a free preacher,
evangelising the Sümi areas, touching many Sümi villages. He walked on foot for
miles through dense forest and dangerous terrains to spread the gospel. His
evangelical works extended to even the Yimchumger, Chakhesang and Rengma
regions.During the later part of his
life, people started calling him “Kushe Tungkupu” meaning, “Kushe the prophet”
because of the miraculous way God used him.
None of my grandfather’s sons including my father Yeshito,
who is 94 years now, took up full-time missionary or evangelistic works.
However, each of the four sons and two daughters were devoted Christians. My
father served as a travelling pastor and full-time pastor only briefly. My
aunty, Hekhuli was the first woman evangelist among the Sümis. Today, the last
two of my grandfather’s sons, inclusing my father and his younger brother,
Jacob, have been prayer warriors of Sumi Alakishi Kighinimi (Sumi Peace Prayer
Group) in Ghathashi since 1994, serving for over 30 years. My uncle, Isak Chishi
Swu, the eldest son of Kushe (classmate of Niketu Iralu at Barapani Shillong)
could do his BA in the late 50s only to join the undivided NNC with a mission
to free the Naga people from Indian and Myanmar domination.
Though my uncle Isak Chishi Swu chose a different calling—to
serve the Naga nation, he never veered from the path his father, Kushe, walked.
Wherever he went, he found great joy in spreading the word of God. During his
time in the Eastern Naga areas in Myanmar, he was instrumental in bringing the
gospel to thousands. According to my aunty, Mrs Eustar Khulu who is still
alive, my uncle Isak carried out massive outreach gospel missions where
thousands were baptised in the eastern Naga areas. What I know of my uncle was
that, wherever he went, his first priority was to look for a church. He made
friends with people in different parts of the world through his church circle
and I believe that the Naga story received international recognition partly
through his Christian circle.
As I stand here this morning, I want to say thank you,
Khonoma Baptist Church for the life and the works of Rev. Megoseiso and his
wife Janikhou Savino, Vilhu their associate, Rev. Niseir, who also frequently
visited Chishilimi. Mr. Kekholhu, Mr. Vizokhou, who had all rendered their
services to the people of Pughoboto area through the Kohima Mission Field in
different capacities. Time would not permit me to go into detail about each of
them, their works and contribution. However, we are greatly indebted to each
one of them for the sacrifices they had made during the formative years and the
continuous support you have extended over the years.
In 1926, Kohima Field Baptist Church Council convention was
held at Chishilimi village. In this convention, Rev. Yehmi of Lazami was ordained
as the first Sümi Rev. by Rev. J.E Tanquist. The convention’s significance was
that it adopted a resolution to open Sub-Mission Centre and UP school for Sümis
at Chishilimi. The purpose of the Sub-Mission Centre was to produce God-fearing
church workers and to enable people to study and understand the word of God.
Rev. Megosieso Savino and his wife Janikhoü Savino (eldest
sister of Niketu Iralu) were amongst the few others who had served at
Chishilimi Sub-Mission Centre. (I learnt that Rev. Megosieso Savino’s father,
Vicha Savino, was also a pastor in this church.)
Kohima Mission Field was then under the care of Rev. J.E.
Tanquist. Rev M. Savino came to Chishilimi as a “Field Supervisor”. During
their stay at Chishilimi, my grandfather, Kushe, and few others assisted them
with their works. Janikhou was a skilled and talented woman. She taught the
Chishilimi people basic life etiquettes like personal hygiene, how to keep the
surroundings clean, even as the neighbouring villages to talked about how clean
Chishilimi was. This was all due to Janikhou’s efforts. She also taught them
different ways to cook and eat and also different crafts including embroidery.
She taught them to be self-sustaining and introduced the palm-rice offerings
among the women. This concept of giving a small amount from even the little of
what we have, was started by Janikhou. Besides this, they also taught at the
school which had students from the surrounding villages, including Nasami,
Nunumi, Khukiye Lukhai, and many others from the Satakha area. Their stay at
Chishilimi was short-lived due to the impact of the Second World War, but they
left a lasting impression on the lives of the people. They came in March and
left in August 1945. They were the last person to serve there, after which the
Sub-Mission Centre was shifted to Aizuto in 1946.
Another remarkable pioneering work done by them was the
starting of a Sunday school for children. Today, Chishilimi Baptist Church is
proud to hold the distinction of being the first church to have a Sunday School
in the Sümi area. This accomplishment is etched in the history of the Sümi
churches.
As I stand here this morning in your church, I regret to say
that, apart from visiting Mrs. Janikhou Savinou at her mission compound
residence while she was alive on various occasions, our church members have not
had the opportunity to visit your church or village all these years.
The Sümi tribe is heading towards celebrating 125 years of
Christianity by 2029. God willing, Chishilimi village will by then have a
proper Sunday School building completed in memory and in honor of Rev.
Megosieso Savino and Janikhoü Savino.
The works of the Kohima Mission Field is another memorable
link in our relationship. Many Angamis and Chakhesangs have given their time
painstakingly in propagating the gospel to Pughoboto area. I will however,
leave this part to Rev. Hotokhu as this area concerns him andhis works.
We are here this morning from Pughoboto, a small
sub-division which had its growth and relation with the Angamis from the time
of the inception of Statehood till the year 1987 when Pughoboto people decided
to merge with Zunheboto district.
Besides Christianity, which came from the Angami and
Chakhesang communities, the Naga freedom movement also deeply connects the
people of Pughoboto with the Angamis and Chakhesangs in many ways.
AZ Phizo was closely connected to Pughoboto area during the
formative years of NNC. He stayed at Lazami in various locations. It is said
that it was at Lazami that Phizo was re-strengthened and motivated to take the
NNC forward again after a brief disillusionment.
At Ighanumi it is told that he camped at Jeneyi ji-to,
(means a hill) and Izuve a dense forest.
He is also said to have camped at Chishe river bed at
Natsumi village.
At Mishilimi village, his camp was at Ghabo field, the
particular location was Lashi.
The last camp of NNC is believed to have been at Ghokimi
Village by the bank of Chusho river called “Machieo’s Camp”. The bunkers and
other protective aids build surrounding the camp is still visible to these
days.
At Hebolimi village, it is said that AZ Phizo stayed at a
place called Kasuluto. Elders say that the NNC file was opened from there. It
is said that Phizo told the villagers that, that place should be renamed as
“Khaqhiluto” – Khaqhi means opened and luto means field.
The people of Pughoboto, the Angamis, and the Chakhesangs
are connected through shared histories of migration, the spread of
Christianity, and the Naga freedom movement.
Today, it is important that the younger generation carry on
the relationships built by our forefathers.
It’s a great privilege for me to be here today in Khonoma.
This village holds a place of great pride in the annals of Naga history. Your
tales of courage and valour, encountering the British from 1880 to the time of
NNC is forever etched in the history of the Naga people. Besides many prominent
church workers, your village has produced many notable figures such as AZ
Phizo, T Sakhrie, Khrisanisa first NNC president, Gen. Mowu, Kevichusa
brothers, Jasokie, etc., and in present times, let me say the never-changing,
simple, and honest Niketu Iralu, Dr. Visei Sanyu, Dr. Setu, Charles Chase, Mrs.
Bilie, Mrs. Rano M Saizah former MP, Kaka D Iralu, Ahu Sakhrie, one of the
founding members of NPMHR, Mrs. Sano Vamuzo, Mrs. Khrelienou, to name a
few.
The Naga struggle has affected almost every Naga family and
Khonoma was one of the first to experience one of the most gruesome
consequences of the struggle. The legacy of hatred that the Naga struggle has
inflicted is so deep. Khonoma people experienced 22 killings within the
village. However painful the past was, I am amazed that you had the courage to
leave it behind and forgive.
Your reconciliation story is something that should be an
example for all Nagas to follow. I had heard about the works of “The Khonoma
Public Commission” (KPC) briefly, but it was only recently that I came to know
in some detail about how it happened when I met uncle Niketu, his wife
Christine, and Peno at the House of listening “Kerenyu Ki”, Sechu Zubza. As
Christians, you have really shown us that with God, everything is possible.
Even when human minds fail, we can be assured that God’s perfect plan will
prevail only if we allow Him to.
I was greatly moved when I heard about a particular day when
all of Khonoma people observed a silent time during your 11 years
reconciliation process, to retrospect and seek forgiveness. I learnt that
everyone was asked to wear clean clothes to mark the sanctity and importance of
the exercise. I learnt that during that time of silent prayer, it felt as if
even the domestic animals sensed the significance of the moment and observed
the silence. The serene calmness of that moment, I heard, felt like God himself
had descended upon Khonoma and brought about healing and freedom from the
legacy of hatred.
I learnt that the love and forgiveness that the
reconciliation process achieved even manifested in the success of your forest
conservation efforts. Love, over flowing towards the animal, the forest and the
environment. Your successful conservation efforts are truly commendable, and
you should continue with renewed zeal, setting yet another inspiring example
for other Nagas to follow.
The Nagas need reconciliation in so many areas. Between
individuals, between clans, between communities, between tribes, between the
Naga political groups and many more. As struggling people, we have faced almost
everything that a long conflict brings. Misunderstanding, betrayal, division,
hatred, and, worst of all—killings. The struggle has left many wounds that are
yet to heal. During our conversation on two occasions, uncle Niketu rightly
quoted Richard Rohr: ‘Hurts not transformed get transferred.’ The task ahead of
us is huge but all hope is not lost. What has been achieved here can be
achieved elsewhere. Collectively, we can all work towards the healing of our
land, a small step at a time.
Today, I see this as a small but significant step toward
renewing what our fathers and mothers before us began. Our shared history of
the spread of the gospel and the Naga struggle can pave the way for building a
renewed relationship. This renewed bond can bring not only the people of
Pughoboto and Khonoma closer but also foster friendship and brotherhood between
the Sümi and Angami tribes. It is time for every Naga to renew relationships,
mend broken bridges, forgive, and move forward toward a brighter and better
future.
