IF WHAT is called to others is intended to hurt others, they may likewise hurt a man who mislabeled others. Mislabeling the term “Kacha” to Naga has generated much confusion, misunderstanding, derogation, etc. in the past decades. It is an identity erasure of the two tribes: the Liangmais and the Zemes. Its origin is traced back to colonial-era disclassification of the tribes. In our conflict-striken society, there are names of ethnic groups which are mislabeled or ascribed as part of conflict tactics intending to divide the groups or attract the attention of others to be against the groups. Mislabeling Tangkhul Kacha Naga, Kuki Narco terrorist, etc. are seen as part of conflict to diminish the identity of the groups. While the mislabeling may have some practical effect for a group, the ultimate question is that it may not be name proper for the group(s) when normalcy is returned in society. Then, why call it as rightname. Labeling improper term to a community is, undoubtedly, an intentional slur used to diminish the legitimacy or authenticity of the community.
Also Read: Authority and Hoi Polloi
With regard to the labeling “kacha” to Liangmai and Zeme Nagas, there are two theories: etymological and historical. Etymologically, the term “kacha” has two roots. In Angami term Ketsa or Kesii means “thick forest”. It was mispronounced as kacha by British administrators like J.H Hutton when they tried to know the tribes of the Naga hills. By incident it had happened that the Liangmais and the Zemes were identified as “Kacha Nagas” which mean people who lived past the thick forest or ketsa. The two tribes were living in south and west of the Naga Hills.
Also Read: The Day Justice Was Tear-Gased at RIMS
And, accidentally the term “kacha” has identical word in Bengali and Hindi root as well. Kachcha in Hindi means raw, unripe or unfinished and Kancha in Bengali means same with Hindi. Finally, Kasa or Kancha in Assamese also carries same meaning with the above two roots. The three do not apply to men but to fruit or food. In this case, in Nagamese creole kacha is the combination of those three words stated earlier and the Nagamese term also, therefore, carries same meaning. That is, ripe or unripe. The slang descriptor in Nagamese called “Kacha” for the Liangmais and Zemes can never mean otherwise as far as its etymological derivation and meaning are concerned. In this regard, any slang descriptor is etymologically false, historically untenable and socially highly improper. Liangmais and Zemes are their respective indigenous names called from precolonial days. In this regard, the term “kacha” as a corrupted form of Angami word ketsa or kesii is undeniable.
Also Read: Why Kuki Community Failed to Coexist Peacefully with other indigenous Communities?
The second theory about the origin of Kacha Naga is narrated in this way. The Nagas; the Zemes, of Cachar Hills were called Cacha Naga after the Cacharis introduced them to the Britishers including the Meiteis during Seven Years Devastation (1819-1826). During the period, the Zemes were in conflict with the invading Burmese in defending their lands in N.C hills. The Burmese who were in hot chase with Cachari King GobindChandra who fled his capital, entered North Cachar Hills. The Zemes fiercely fought the Burmese using poisoned arrows, deep pitfall traps, rock-rolling attack, etc. It was in those days the combination of Cachari, British and Manipur soldiers were engaging in driving out those invading Burmese. The Cacha Nagas as they called by the Britishers from those days, is believed to be also an origin of Kacha Naga which means the Nagas from Cachar. As such, they were called Kacha Naga by omitting letter ‘r’. While that might be a coincidence in history strong inclination is toward the theory of etymological origin of the phrasing “Kacha Naga” as it has its origin in Angami word ketsa or kesii.
The phrasing was further popularized in 1956 when the recognition of tribes was done. The pertinent question in this regard is that why two tribes were recognised as one. The reason was that Indian authority had not conducted necessary ethnographical study of the two tribes. They exclusively made use of colonial records. Similar process was maintained for the recognition of the Rongmeis and the Puimeis (Inpuis) as Kabui and the two were treated as single group till 2012. In this regard, what is ever proper for all section of tribes living in the region is to be sagacious in the labeling of any term to any community by considering the historical authencity and distinctness of the group in the society.
Besides this unfounded mislabeling done as part of conflict tactics, there is also often ethno-politically hurtful utterances often heard among the Nagas. There may be reason for the utterances, yet they are uncalled for in collective interest of our society which has, through the audacious long struggles of the Nagas, achieved high things through ethno-nationalism.
Firstly, of the four stages of identity formation, the Naga society has come to the last which is identity achievement characterized by high exploration with high commitment for political goal based on Naga identity. Secondly, with regard to the goal or self-determination the Nagas have come to settlement stage. They are trying to go beyond the formal political structure of Indian state with sovereign power and the transitional mechanism for the elevation of sovereign power. True, it, at the moment, remains stalemated. Yet the Nagas stand with strong zeal. Lastly, ethno-political conflict has also come to last stage: mutual realization. Because both sides have realized that they gained nothing out of conflict. The present stage is de-escalation and engagement to find a settlement.
Therefore, the Nagas, wherever they are, are at the stage of transition which the Nagas brought it to themselves after long struggle. At such moments something that sounds preposterous is the segregationist, fragmentationist utterances which are often heard echoing in Naga society. Segregationism is but a force that can damage the three achievements which the Nagas have made in their ethno-nationalist history. In this piece, the mislabeling of a community and segregationist utterances which are tactless are considered venomous verbal bullets shot at emotions. The bullets are often seen creating the likes with longer trajectory against the shooters from the shot. This conflict tactic often creates a vicious circle in conflict situation making conflict resolution unnecessarily difficult. Whoever is really for all speaks in integrationist tone which has more takers.
(The views expressed are personal. The author can be reached at nnnpress70@gmail.com)
