Inavi Jimomi
Diphupar
When there is no writing, oral tradition can serve as a rich source of historical evidence and I was fortunate enough to come across story tellers like Khushepu of Kandinyu, Resika and Mezuchu of Thesophenyu, Khillo G of Tseminyu, Huskha Sumi of Mudu tsugho, Ivulho of Lazami and Shioto of Zukihe. From these sources and many others of whom I do not have the luxury to mention now, I learnt that the Sumis and the Rengmas did arrive in the plain areas of Dimapur way back in 11th and 12th century AD (some 18 to 22 generations approximately, before the arrival of the Ahoms led by Sukhapa). Following the narrative- the Sumis, particularly of Pfuiqa origin had blood and social relationship with Chokris and Khezas, in particular the Khonoma village, and they were said to have followed or passed through Mizi river(Zubza) in order to reach each other or while hunting. On one of their outings they followed the Mizi river downwards and came upon a land (Dimapur,Niuland, Chumukedima area) and finding it ‘flat’, they called it ‘Khoda’ meaning ‘flat’ in Sumi language. Some Sumis call it ‘Amipho jukumtha’ meaning, ‘where one cannot read smoke signal’. ‘Dimapur’, to the Rengmas is ‘Hatenyu’, to the Ahoms ‘Che-dima’, sometimes Che-dinch-pen; to the Dima Kacharis it is ‘Dimapur’. Whatever the name be or whoever may have come first may be important but what matters most is that ‘Dimapur’ is inhabited by many and in particular by all Naga tribes unlike other Naga towns and therefore a great blessing, that we may learn to love, understand and share. In fact, it is our duty to develop it to protect it and to make it a peaceful place lest it becomes a ‘harlot city’ with its dwellers not able to identify their brothers and sisters from spies and enemies.
The Rengmas are said to have arrived in Hanimi and Mohumi (Niuland area) and crossed the Diphu River, entered Rangapahar and on to Kaziranga during the time of Dima king. Diphu, to the Rengmas is ‘Diboo’, to Angamis ‘Chathe’ and to the Sumis ‘Zuazu’ meaning ‘that forewarns’. The Rengmas, the Kacharis and the Sumis relates of Diphu river in one name ‘Azu thuthu’ literally meaning ‘breath of water’ in Sumi language. The Rengmas tells of their ancestors and leaders Ashangphi, Shwega, Njong Tegibu and Ronga and also of the Dima Kachari kings Dima, KunKhara and Detsung. During this time the Sumis too were known to have frequented these areas and at one time, the Sumis of Lazami village are said to have checked the Kacharis from attacking Khonoma Village at Miji (Zubza) river. One Sema by name Nechu is known to have been friends with both the Kacharis and the Rengmas, he who was rearing cows had set up a ‘guard house’, (aghukhe in Sumi) beside Zuazu river right where the old Nechuguard Gate stood. Nechu’s house came to be referred to as ‘Nechu Ghor’. More Semas arrived, cleared the jungle and this place came to be known as ‘Sema khuti’ to the Assamese, Sema guttima to the Angamis, Semagutting to the Kacharis; all meaning ‘the place where the Sema stayed/reared’. Some English Administrators and writers spelt it as Semagooding and some Semagutting and still others Samaguting. It became the headquarter of the Naga Hills as notified in 1867. Notification was issued in 1875(Notification no.89 no.3396 p.dated Ford Williams 24th December 1875 when Lieutenant Gregory was in charge). The name of this headquarter was Samagutting and not its earlier name Nechuguard nor its much later name Chümoukedima.
Later this place used to be called and rightly so by its old name ‘Nechuguard’ meaning ‘the place where Nechu guarded’. At much later times this place came to be recognized as ‘Chumukedima’, as we now have it. Oral tradition indeed has a porous boundary, it has to constantly bear the brunt of historical reconstruction, adding to this, the many Naga tribes with their many languages having many foreign writers/administrators to write about them puts someone, who’s trying to do justice, into the horns of dilemma. As civilized human beings we are expected to know where we came from; where we stand and who we are, but sadly, we do not have written records beyond the time of British administration and so historians needs to travail, that we may know, of our history from the only source, Oral tradition.
Some would certainly or stubbornly hold their fort when it comes to naming ‘names’ but like Juliet, of Shakespeare’s ‘Romeo and Juliet’ who utters in pain and frustration “what’s in a name?...”, what really matters is the quality and not the name though sometimes ‘names’ may point to some historical evidence at certain point of time, it is not permanent (despite the so called civilized but mortals claim of permanency or becoming official). Yes popular ‘brand name’ may direct the ignorant or influence the indecisive and weak mind but it is the positive and strong mind that achieves far greater things. After all, isn’t 95% of America composed of the Whites, the Blacks, the Hispanics, others, and only 5% of Italian origin though it got its name from an Italian named Amerigo Vespucci.
As for the mention by some certain organization in some daily recently that ‘….villages were established only after the formation of Nagaland state except Shokhuvi and Pimla which were established before statehood,’ it is precisely and briefly mentioned here that, the early settlers who established villages in and around Niuland and Chümoukedima areas even before Indian independence (1947) are: 1. Kiyezu January 1911; 2. Semadolong 1916; 3. Kuhoxu February 1919; 4.Khehoi December 1919; 5. Nikhekhu June 1920; 6. Nihokhu June 1920; 7. Hovishe June 1920; 8. Alato 1924; 9.Shokhuvi 1926; 10. Kiyevi 1940; 11. Lhothavi 1940 (1949).
And by the time Nagaland got statehood there were already more than 50 villages, oral tradition is a remarkably slippery medium of preserving facts but in writing tradition it is risky to deviate or distort the fact and thus it will do us much more good if we stick to the facts in this age where records cannot be hidden. And yes, as an admirer of story tellers I was once told “a young hunter who announced his hunting ground loud and clear got the preys running away or ready to strike back”. What a loss that would be.
