It is a Privilege To Be a Rongmei
To be a Rongmei is a privilege, and there is something truly distinctive about the Rongmei people. Naturally characterized by qualities such as meekness, kindness, mercy, justice, and love, the Rongmei embody virtues reminiscent of those upheld by historical saints. These invaluable dispositions, passed down through generations, contribute to cultivating humility, nobility, giving meaning and purpose to life, and ultimately facing death with pride.
The historical backdrop reveals a period of oppression under British rule, where Rongmei forefathers endured hardships, forced into menial tasks simply for aspiring to be free. While neighboring tribes were entangled in inter-village tribal conflicts and headhunting, the Rongmei people, in 1891, courageously rebelled against the mighty British colonial rulers. Refusing to pay house taxes became a symbolic strike against British pride, resulting in harsh repercussions such as forced labor, construction of the Cachar road, and the abduction of villagers who never returned home.
The Assistant Political Agent of Manipur, C.L. Crawford, used force to collect house taxes from the Tamenglong hills in 1894, receiving commendation for his actions. The defiance of house tax payment for four years sparked national consciousness.
In the early 1920s, Haipou Jadonang initiated a national movement against British rule, swiftly transforming into a mass movement, particularly in the Zeliangrong region. The British labeled it “The Naga Raj Movement.”
The arrest and hanging of Haipou Jadonang in 1931 fueled further discontent among the people, leading to an expanded movement under the leadership of Rani Gaidinliu. She was hunted down by the British, ultimately captured in 1932. The colonial government’s punitive measures extended beyond the leaders, imposing fines and double penalties on the Rongmei for supporting the movement.
Despite the adversity, the Rongmei people today remember this dark era with pride and honor, acknowledging the sacrifices made by their leaders and forefathers for freedom.
The Hereka religion, initiated by Haipou Jadonang and propagated by Rani Gaidinliu, underwent a socio-religious reformation, challenging social taboos and ritualistic practices. Rani Gaidinliu’s leadership during the Hereka movement, defying Western acculturation and religion, remains a source of inspiration and pride for the Rongmei. However, her heroics faced limited acknowledgment among Nagas, most of whom had converted to Christianity by the 1960s. Despite this, Rani Gaidinliu stands as an unparalleled freedom fighter on the Indian sub-continent.
The commemorations of Rani Gaidinliu’s contributions include a birth centenary celebration initiated by Prime Minister Narendra Modi in 2015. A Rani Gaidinliu memorial hall construction faced opposition in Nagaland, but her legacy is widely recognized at the national level. Awards and honors, such as the Freedom Fighter Tamrapatra, Padma Bhushan, Vivekananda Sewa Samman, Birsa Munda Award, and the institution of the Stree Shakti Puruskar, showcase the profound impact of her legacy. Additionally, a commemorative postal stamp, a national award, and the naming of an in-shore patrol vessel, “Rani Gaidinliu,” by Hindustan Shipyard Ltd., in 2010, further immortalize her contributions to the freedom struggle.
I am proud to be a Rongmei.
And in response to Rani Gaidinliu’s message to the younger generation, “My life is my message. And my people are my hope,” I will try my best to walk worthily in her footsteps, and in the welfare and prosperity of my people lies my happiness. I take this opportunity to encourage my fellow Rongmei to study and understand their past.
A nuanced comprehension of her history is imperative for a genuine appreciation of the Rongmei people’s trajectory. In recent years, the Rongmei community has found itself subject to considerable criticism from other groups, a phenomenon that has notably perturbed many within the community. Interestingly, the most vehement rebukes, often lacking in civility, have been voiced by individuals who possess scant knowledge of the Rongmei’s historical background.
This fervent opposition appears to stem not from genuine concern or affection for their own tribe, but rather from an undertone of intolerance and toxic tribalism. In essence, it is a manifestation of biases that fuel this discourse. Curiously, the initial rhetoric against Rani Gaidinliu on religious grounds was initiated by the Rongmei themselves, with others merely amplifying and perpetuating these narratives.
The indelible ideals that have propelled our tribe, spanning the dreams and wisdom of the Rongmei people across generations, remain etched in our collective consciousness. The vibrancy, love for life and nature, curiosity, and mental adventurousness of our forefathers, coupled with their daring thoughts, noteworthy achievements in art and culture, devotion to truth, beauty, and freedom, and the foundational values they established, all contribute to our rich cultural tapestry. Their understanding of life’s mysteries, tolerance for diverse perspectives, and the ability to assimilate and synthesize cultural influences have shaped a diverse and amalgamated heritage.
We must never forget or relinquish pride in this noble legacy. To forsake these elements would be tantamount to losing the essence of being Rongmei, jeopardizing the aspects that bring us joy and pride. Our task is not to sever ties with this invaluable heritage but to shed the accumulated dirt and dust of ages that have obscured our inner beauty and significance. We must rid ourselves of excrescences and aberrations that have contorted our spirit, confined it to rigid frames, and impeded our growth.
Our duty is to trim away these impediments and rekindle the core of ancient wisdom, adapting it to our contemporary circumstances. Breaking free from traditional modes of thought and living, while acknowledging their past merits, becomes imperative as they lose relevance in the present. We must assimilate the collective achievements of humanity, participating in the collaborative venture of mankind.
Religions, undeniably instrumental in human development, have established values and standards, guiding principles for human life. Despite their positive contributions, they have, at times, constrained truth within rigid doctrines, fostering rituals and practices that lose their original meaning and devolve into mere routine. While religion has provided solace and stabilized society, it has also impeded the natural inclination of human society towards change and progress. A greater emphasis on reason and critical evaluation, irrespective of the source, East or West, is essential. In the modern era, there is no place for bigotry; rather, we must foster a spirit of inquiry and embrace knowledge from all quarters.
Crucially, we must eradicate the pervasive abuses that threaten to poison our societal framework. Failure to overcome these weaknesses will result in our descent into a perilous abyss. Therefore, a commitment to self-improvement and the cultivation of a rational, open-minded ethos is paramount for our survival and progress.
The strength of the Rongmei will increase in the measure we can march together. The Rongmei must break with much of her past and not allow it to dominate the present. But that does not mean a break with, or a forgetting of, the vital and life-giving in that past.
Today we stand at the end of an era and on the threshold of a new period of history. Standing on this watershed that divides two epochs of human history and endeavor, we can look back on our long past and look forward to the future that is taking shape before our eyes. A change is coming to the scene now and Rongmei is again finding herself. We live in an age of tremendous transition and already the next step takes shape when Rongmei assumes her rightful place with the other peoples of the world.
