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In order to link the classroom with the real world for the course of Urban Anthropology, our department decided to interact with the community elders to find out about the Taunghtaman Village Tract.
Our group met the village head and community elders of Taunghtaman Village in the village administrator’s office. The elders shared that nowadays most school children who grow up in Taungthaman do not know much about their home village and don't cherish it; and because of this, they are forgetting their cultural heritage.
Nini Lungalang is an important voice in Naga poetry. She taught English and classical music in Northfield School, Kohima, Nagaland. In the poem Dust, she voices the experiences of numerous Naga brothers and sisters who have lost their lives.
This oral narrative was collected by the students exploring the word concept - belief.
The seventy-two year old father of the fried-fish seller told us the following story related with the establishment of the U Pein bridge:
"I left the monastery long time ago but I remember what I learnt about the history of the U Pein bridge"
အင်းကအော်ညီး ဆောက်လုပ်ပြီး၊ ဉီးပိန် တံတားကြီး
အင်း၀ရေငံ တွင်းဂျီးစော်နံ၊ တောင်သမန် ရေချိုတွင်း သောက်ပါလေ့ ကို ရန်ကင်း ဘေးရန်က ရှင်း
ဘရူရာဇာ (ထန်းပင်) မည်သော ထန်းပဒေသာပင်များ ခြံရံလျက်ရှိသောနေရာများကို ရွေးချယ်ခဲ့သည်။
A short reflection from South African decolonial scholar, Prof Sabelo Ndlovu-Gatsheni
The whole Naga struggle, it is purely because of the invasion by India...this here is our land, this is ours. The coming of the English language too has given us new terms to describe us, including the word “indigenous” which itself is a way of saying that we are under India and it distorted our definition of who we are. After the British invasion, India too thought of us as a weak people and that it has a sense of ownership over us that led to the making of the state. It was an opportunity for Nehru to show a backup plan by giving us statehood which we didn’t ask for.
This haiku encapsulates my impression of the debate titled 'Cash or kind transfer? The regional, national and global dimensions of revamping the Public Distribution System' facilitated by Augustin Brutus, a scholar activist (Intercultural Network for Development and Peace) and post-doctoral scholar at IFP, Nithya Joseph, at the Pondicherry workshop. The participants included Sudha Sundaraman, of the AIDWA (All Democratic Women's Association) and members of the local women's group SAMAM (Samam Makalir Suyasarbu Iyakkam).
Ma Mya Than, 58 years old, is a middle class Rakhine (Arakanese) lady who lives in Buthidaung, a town in northern Rakhine. She used to sell various varieties of rice. Rakhine, situated on the western coast of Myanmar, is rich with natural resources including fish, timber, oil and gas. According to her, although Rakhine exported many acres of rice under Burmese Socialist Programme Party for years, there were around five types of rice that farmers in Rakhine mainly grew.
Neglected Inheritance (or) Pa Oh Ethnic Traditional Rice Variety
Image depicts a statue erected on Mt. Loi Saing (Paddamyar Taung in Burmese), near Taung Pė Village, situated within Namsam Township, northern Shan State. The statue goes that when the Burmese king Alaungsithu travelled across his new kingdom around the 5th -6th century, he found Palaung people at Loi San Mountain in Southern Shan State. When he found them to be poor and struggling, he gave them laphet seeds believing it would help them find money for their family.
Daw May Myo Khine, 49 years old, who once lived in Sittwe, capital of Rakhine, and whose grandfather and father owned many rice farms explained that under the Burmese Socialist Programme Party, some farmers grew two different kinds of rice. They grew low quality rice, which they would sell to the government at the prescribed price and good quality variety, which they would eat themselves. The government gave farmers loans called “Amadaw Kyay” for growing rice. In return, the farmers had to sell the harvested rice to the government.
Out of 16 recognised tribes of Nagaland, the Aos are considered as the second largest ethnic group. Chungliyimti, the watershed village in Nagaland holds the symbolic significance behind the legendary folk tale of the ancestry of the Aos. It is believed that the ancestors of the first tribe to embrace Christianity in Nagaland ; i.e the Aos emerged from the six stones which are still in the village of Chungliyimti.
The name of the tea leaf depends on the region in which it grows and the season time in when it is picked.
Nagaland is home to nearly two million people consisting of 16 constituent major tribes that speak over 89 dialects (mostly mutually unintelligible between two tribes) and are without a common language and script.
According to the most famous legend regarding the Naga script, it was given to the people on animal skin which, when nobody was looking, was eaten by a dog leading to the script being lost forever. Certain variations to the legend also claim that the Assamese script was given on stone for which it endured as against the Naga script on animal hide which perished.
I was about four and a half years old when my family moved down from the dunes to the shores of Gaaway – the name for the Niger River from Gao to Niamey. The distance itself happened to be very short, but it marked a shift in my life. It was the moment I stopped speaking Tamashek (Tuareg language) and picked up Songhay. Thus I changed landscape, language and worldview. Years later I would be reminded that I used the words for the wild plants of the grazing plains for the riverside crops.
This is regarding the suspension and the warning letter issued to Gilbert Sebastian, Assistant Professor in the Department of International Relations and Politics, Central University of Kerala for views expressed during the class on 'fascism and nazism' on 19 April 2021.
Two companion vakhs or ‘utterances’ (# 38 & 39) of the 14th century woman poet-mystic Lalla or Lal Ded, translated from the Kashmiri by Ranjit Hoskote.
Clad in polka dots,
Eyes glitter despite wet toes,
Exchanging this love.
After days of rain, the sunlight
shimmers – dappled shadows dance.
Living tradition,
Colors bleed transformation,
An elsewhere awaits.
What do our bodies know that
text cannot articulate?
Shuttling asleep,
Lines collapse past and future.
Who holds the power?
Resisting capture, its wings
flutter, fighting off the pin.
Pati Preecha Siri is regarded as a very respectful elder among the villagers of Hin Lad Nai community. He was honoured by the United Nations, on April 10th 2012, at Istanbul, Turkey, with the “Forest Hero Award” for the the whole community's work in protecting and preserving the forest. There were only five people selected to receive the award from 47 people and 30 countries around the world, and Pati Preecha was the one selected from Asia.
When the day came to be, Kohima was resplendent in sunshine. It was January 10, 2018, the first Naga Day. At the Kohima Local Ground, Khuochiezie, music played from the early morning hours.In the surrounding market area, people hummed the tunes as they set up shop. Some planned to go to the ground, some planned to watch from their terraces—everyone had heard this one thing, Nagas from everywhere were coming together.
