The exact origin of the term “Naga” remains shrouded in mystery, despite numerous attempts by anthropologists and historians to uncover its roots. Verrier Elwin, noting this ambiguity, remarked that “the derivation of the word is still obscure.” Decades later, this enigma persists, complicated by ongoing processes of identity assertion, formation, and expansion among the Naga themselves.
References to the Kiratas in the Ramayana and Mahabharata have been linked to the Indo-Mongoloid tribal people of Northeast India. While the Puranas and Epics mention Naga dynasties, attempts to equate them with the Nagas of Northeast India are questionable. The Nagas mentioned in ancient Sanskrit literature likely refer to those who ruled Northern India before the rise of the Guptas, rather than the Nagas of the Northeast. Therefore, theories linking “Naga” to Sanskrit terms like “Nag” (serpent) or “Nag” (mountain) are doubtful, given the absence of snake worship among the Nagas.
In the 2nd century A.D., Ptolemy referred to a group called “Nangalogae,” which may have originated from the Sanskrit term for “Naked people.” Later, the chronicles of the Ahom kings of Assam mentioned conflicts with the Nagas, with the term “Naga” appearing as early as the 9th century A.D. However, doubts have been raised about the accuracy of these references.
During the colonial period, the term “Naga” gained popularity, with European writers suggesting it originated from Assamese, Sanskrit, or Hindustani. Despite the prominence of the “Nanga” theory, British explorer S.E. Peal proposed an alternative origin from the Tibetan-Burman word “Nok,” meaning “man” or “people.” This theory emphasizes the absence of class or caste distinctions among the tribes.
Anthropologists like J.H. Hutton and J.P. Mills initially supported the “Nanga” theory, but later scholars, including Verrier Elwin, favored the “Nok” theory. Despite these debates, the origin of the term remains uncertain, with additional theories proposed by Naga scholars suggesting derivations from Kachari or Burmese words.
Ultimately, the name “Naga” was likely imposed by outsiders, particularly colonial authorities, during British rule. Despite ongoing debates, the term has become ingrained in the identity of the Naga tribes, reflecting the complex history and cultural interactions of the region.
While the Nagas speak different languages, comparative linguistic studies suggest a common ancestry. Certain cultural traits, such as head hunting and unique social practices, once associated with the Nagas, no longer define their identity. The colonial categorization of tribes in Manipur as Nagas further complicates the issue, reflecting the influence of colonial ethnography on indigenous identities.
In present-day India and Upper Burma, the Naga tribes remain concentrated in Nagaland, Manipur, Assam, Arunachal Pradesh, and the Somra Tract. Despite the challenges in tracing their origins, the diverse Naga tribes continue to preserve their unique cultural heritage in the face of modernization and socio-political changes.
Source: Angelfire
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