Like many other indigenous communities, food and feasts play an important role in building and maintaining community harmony among the Naga people of Nagalim. Nagalim, or the traditional lands of the Naga people, is now occupied partially by India and partially by Burma. The Naga struggle for self-determination has been a long and painful one. Following is an example of a traditional practice for doing peacemaking among the Naga. AKSU Among the Ao Nagas, the practice of Aksü, i.e. the giving of pigs as present was both frequent and much valued. There were different types of Aksü such as: 1. Yimten Aksu between a village council and another village council for promoting goodwill and diplomatic relations. 2. Paja Aksu between a tributary village and the principal village for protection. 3. Kidong Aksu between members of the same clan of different villages for maintenance of solidarity. 4. Nokin-Tinu Aksu between friends and relations in order to establish friendship; and to remember the good deeds done and for the strengthening of friendship.5. Kika Suchi Aksu. This is given during feasts of merit, especially to the members of the same clan or family in order to invite them to the feast.6. Vimjung Aksu between two villages for promoting peace.7. Tir Aksu. This is given during the time of making log drums. From the foregoing it is clear that the following purposes were achieved through the practice of Aksu. 1. It developed friendly relationships and peace between villages. 2. It protected paja yim, i.e. the tributary village by the principal village. 3. It established brotherhood among the members of the same clan, living in different villages. 4. It helped in extending help during wartime. 5. It reduced warfare between villages and mutual relations were built up. 6. It established friendship during peacetime and bosom friends were made which is known as Akangjungshi. The procedure of Nokin-tinu Aksü is a special feature among the Aos, which needs explanation. When a man hosts a feast of merit (Kika-süchiba) in a village, news is spread outside the village. After the feast, the rich man hosting the feast of merit invites other friends in another village to share in his feast by sending them rice beer, pork and other foodstuff. Such friendship bonding is called akangjungshi. Once friendship is established, they are known to each other as kidonger. In other words, they remain as members of the same family. Even at times of war, they are to save one another. Friendship sealed and established in this way, was perpetuated to the next generations. The concern for the continuation of such friendship was done through the giving of names to children and children's' children. One of my cousin brothers is named Jungshisangba, which means goodwill or friendship (Jungshi) and to praise (Sangba). Another name is Jungsbilemba. Jungshi meaning, goodwill or friendship, lemba meaning freely offered. Akangmeren is another Ao name, meaning strong friendship (Akang) and popular (Meren). Procedure of Yimten Aksu The procedure involved in Yimten Aksü illustrates well the Naga habit of investing every social act with meticulous ceremony. Yimten Aksü is the highest form of Aksü. The village councilors of a particular village go to the friendly village. On reaching the village, the chief of the village with the other councilors receives the guests. If the guests are of the tributary village, presents of a fixed amount are normally paid to the principal village. The village elders kill as many pigs as are needed and divide the pork according to entitlements or according to a strictly observed system of etiquette. It is to be noted that every portion of the animal that is divided has significant meanings. The head goes to the village chief, the host. Half of the pig, the fore and hind leg being cut off short is presented to the guest party and the other half goes to the elders of the hosting party. The Aksu lasts for three to four days. During this occasion, songs are sung, folktales are narrated, and genealogies or ancestral lineage are discussed. One important feature of the occasion is kimakba, i.e. to go round visiting houses in merrymaking. The Abandonment of Aksu: One of the main reasons for the abandonment of Aksü was Christianity. The practice of Aksü was instituted for a good purpose but often, it involved drunkenness, merrymaking and carousing and so the early preachers of the gospel thought it to be incompatible with Christian faith. Further, the good purposes of Aksu were believed to have been replaced by the teachings of Christianity such as peace and reconciliation through Christ. It would have been better to adapt and retain the practice of Aksü. The abandonment of Aksu was unfortunate because it has given rise to certain negative results such as the breaking down of relationships, peace, and harmony among the people and diplomatic relations between villages and even among tribes. In the present Naga context where there are a lot of confusions, distrust and groupism, the most needed gift for us is a spirit of friendship, acceptance, forgiveness and submission to one another which prepares us for deep reconciliation. One must be ready to give Aksu and be willing to accept it from others. Aksü pre-supposes friendship, acceptance, and forgiveness. This is an important factor for the development and reinforcement of human relationships. The Spirit of Aksu: The spirit of Aksü is a spirit of friendship. The spirit of Aksu is a spirit of sharing. The spirit of Aksu is a spirit of forgiveness. The spirit of Aksü is a spirit of healing. The spirit of Aksu is a spirit of peace. The spirit of Aksü is a spirit of harmony. The spirit of Aksü is a spirit of recognition. The spirit of Aksü is a spirit of goodwill. The spirit of Aksü is a spirit of brotherhood. The spirit of Aksu is a spirit of neighborliness. The spirit of Aksu is a spirit of unity. The spirit of Aksu is a spirit of acceptance The spirit of Aksu is a spirit of co-existence The spirit of Aksu is a spirit of reconciliation. The Naga village community of the last century was a brotherhood. Community wellbeing was in the mind of one and all. Everybody was willing to share their lands with the landless. They extended their help to the poor and the needy. They participated in village building and they protected nature from wanton destruction. The society was strong and harmonious. The spirit of Aksu was everywhere. Today, this spirit is indispensable if we are to relate to one another meaningfully. The spirit of Aksü needs to be revived today for the reinforcement of relationships. Such a spirit is also reinforced in the Bible. From Doing Theology with Tribal Resources, edited by A. Wati Longchar and Larry E. Davis, published by Tribal Study Centre, Eastern Theological College, Jorhat, Assam, 1999 |