Haipou Jadonang: A Visionary Leader of Naga Resistance and Spiritual Revival
Haipou Jadonang (1905–1931) emerges as a foundational and pivotal figure in the history of the Naga people, a visionary leader who ignited a profound movement of socio-religious and political resistance against British colonial authority in Northeast India. His brief but intensely impactful life was dedicated to reforming his community's traditional religion, fostering unity among the fragmented Zeliangrong tribes, and ultimately striving for a self-governed "Naga Raj" free from foreign subjugation. His leadership laid crucial groundwork for future struggles for self-determination and the preservation of indigenous identity.¹
Early Life and Spiritual Awakening
Born in 1905 in Puiluan village, Manipur, Haipou Jadonang was the youngest of three sons born to Thiudai and Tabolliu, though some sources identify him as the second brother.² Despite lacking formal Western education, his early life was marked by a deep spiritual inclination and a profound understanding of his community's social customs, customary laws, and religious systems. He was well-versed in Manipuri and Bengali and even developed his own script, known as the "Jadonang 'lairik'," which he taught to his followers. Sadly, this script and his related writings were reportedly destroyed following his execution due to intense police intimidation, with those who knew about it remaining silent for fear of reprisal.³
Jadonang's spiritual journey began profoundly at a young age. Around the age of ten or eleven, a severe crop failure caused widespread food scarcity in Kombiron village. Reportedly guided by a dream, Jadonang advised village elders and priests to sacrifice a mithun to their deity, assuring them of a bountiful harvest. After initial hesitation, the sacrifice was performed, leading to a successful harvest.⁴ This event cemented his reputation as a spiritual guide among his people. Deeply devout, Jadonang embarked on pilgrimages to sacred sites across Zeliangrong country, from Zeilad Lake to Bhuban Cave, further solidifying his image as a spiritual healer and drawing numerous adherents.⁵ These early experiences cultivated his status as a charismatic figure, capable of inspiring faith and trust.
The Colonial Grievances and Social Discontent
Jadonang's rise coincided with a period of growing resentment against oppressive British colonial policies. The imposition of taxes, particularly the annual house tax of three rupees per household, was a heavy burden on the villagers, who faced acute money scarcity.⁶ The "lambus" (local intermediaries akin to peons or process servers) wielded considerable power, often exploiting villagers and committing excesses while collecting taxes. They also enforced "pothang bekari" (forced labor) and "pothang senkhai" (forced contributions), laws deeply detested by the Nagas. Villagers were compelled to carry the baggage of touring British officials and feed them, a humiliating experience that even Gaidinliu, who would become Jadonang's spiritual successor, reportedly endured as a priestess carrying luggage for a Sub-Divisional Officer. This pervasive exploitation fueled widespread unhappiness and a sense of helplessness among the people.⁷
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Religious Reformation: The Heraka Movement
Jadonang was acutely aware of the rigid social and religious orthodoxy, with numerous taboos and 'gennas' (ritual restrictions) overshadowing the true essence of traditional Kabui religion, also known as Paupaise. With the advent of Christianity challenging indigenous beliefs, Jadonang aimed to purify and revitalize his people's ancestral faith. This led to the emergence of the Heraka movement, meaning "pure" in the Zeme dialect.⁹
At its core, Heraka emphasized the worship of Tingkao Ragwang, the supreme creator god. While Tingkao Ragwang was a recognized deity in traditional Naga polytheistic beliefs, Jadonang elevated his importance significantly, portraying him as an omnipotent and omniscient deity who permeated the world as a spiritual energy. He encouraged his followers to offer regular prayers and sing hymns in praise of Tingkao Ragwang, giving less importance to other traditional deities while still respecting them.¹⁰ This shift towards a more centralized, monotheistic concept was influenced by the monotheistic religions (Christianity and Islam) being preached in the surrounding regions, yet it remained distinctly indigenous.
Beyond the theological reforms, Jadonang sought to purify traditional practices by abolishing numerous economically burdensome "gennas" and superstitious taboos. Notably, he advocated for the reduction or abolition of expensive animal sacrifices, replacing them with simpler forms of worship, such as prayers and hymns. This aspect of the reform made the Heraka movement particularly appealing to the poorer sections of the community, who found the traditional sacrifices financially crippling.¹¹ He also introduced the construction of "Kao Kai" or Heraka temples, a departure from traditional Naga faith which did not involve temples, possibly influenced by Christian and Vaishnavite practices.¹² Jadonang composed hymns in the local Rongmei dialect and introduced new elements, leading some traditionalists to accuse him of establishing a new cult. In reality, he sought to reform and strengthen the existing religion, ensuring its relevance and resilience against external influences.¹³
His reputation as a healer and spiritual leader drew crowds seeking advice, blessings, and even consultation on administrative matters and government laws. He constructed two temples and a hostel for visitors, and his influence soared to the point where some enthusiastic followers began calling him "god-like," much to the alarm of local 'lambus' and others, who reported him to the government as a sorcerer.¹⁴
Political Awakening and the Call for "Naga Raj"
As his spiritual influence peaked, Jadonang naturally gravitated towards politics, a logical progression given the pervasive discontent. He conceived a movement with intertwined social, religious, and political objectives: achieving social unity through religious reform as a precursor to the political integration of his people under a sovereign kingdom. Before 1927, he began discussing the idea of political independence with his closest confidantes.¹⁵
The political climate in the Manipur Hills was ripe for agitation. The people of Tamenglong had previously resisted direct British rule, notably refusing to pay house taxes for four years after the Anglo-Manipur War of 1891, necessitating force from Assistant Political Agent Mr. F.L. Crawford to collect them in 1894.¹⁶ Adding to the resentment was the memory of the Kuki Rebellion (1917–1919), during which loyal Nagas in Tamenglong felt unprotected by the British, suffering casualties and enduring raids. Jadonang himself witnessed these depredations as a child. He believed the British exploited Naga loyalty, mistaking it for weakness, further fueling his resolve to fight for self-determination.¹⁷
Jadonang, in consultation with his trusted followers, began secretly planning a revolt against the British. His rallying cry was "Makaamei guanh tu pwni" (meaning, "We will have our own kingdom" or "Let us rise and rule"). He preached equality and divine blessing, asking: "The Meitei, Whiteman, Indian have their own king. Why should not we have our own king? The white men and we all human beings, why should we be afraid of them? All men are equal. We are blessed people. Our days have come. Our powerful weapons are kept hidden by god at Zeilad Lake. We shall pray and worship god; only by his grace we can become kings."¹⁸
He began recruiting and training young men and women, many of whom were his peers. Nearly 500 "Riphyan" (warriors) were enlisted under the guise of religious activity and given military training for their future political endeavors. Girls were trained under the supervision of Gaidinliu, learning "Jadonang dance and song" with political themes, practicing secret message transmission, covertly counting people, and using codewords.¹⁹ Traditional village authorities and "khangtan" (fighting forces) were subtly informed through the customary exchange of spears, signaling acceptance of the proposed military alliance. Jadonang, known for his unique blend of traditionalism and adoption of some Western attire like overcoats and hats, even rode a brown pony gifted by admirers and kept a pet python, a gift from a Liangmei friend.
Confrontation with British Authority
Jadonang's defiance extended to symbolic acts. British officials in Manipur expected locals to dismount, remove turbans/caps, or close umbrellas in their presence as a sign of submission. Jadonang famously refused to dismount his pony or remove his cap when meeting Mr. Booth/S.J. Duncan, the SDO in Tamenglong. This defiance, coupled with his prophecy that "the British raj (sirkar) was coming to an end and the Kabui raj was to be established in its place," led to his arrest on December 6, 1928, in Tamenglong on charges of "dangerous prediction." He was imprisoned for three days but released for reasons unknown. This brief detention and subsequent release ironically boosted his prestige and solidified public loyalty. The years 1929 and 1930 marked the zenith of Jadonang's popularity.²⁰
Intriguingly, Jadonang's movement emerged at a time when political awakening in other parts of India, like the Indian National Congress's call for complete independence at its 1929 Lahore session, was gaining ground. It appears Jadonang was aware of Mahatma Gandhi's non-violent movement through his contacts in Cachar. He even made preparations to welcome Gandhi during his likely visit to Silchar/Lakhipur in 1926, organizing a contingent of 100 boys and 100 girls to perform dances in his honor. Although Gandhi's visit never materialized, Jadonang's awareness of broader anti-colonial struggles likely reinforced his conviction that he was not alone in his fight.²¹
By 1929, Jadonang's movement had gained significant momentum, evolving into a complex semi-military, semi-religious, and political force. In 1930, his vision for a "Naga Heaven" – a "millennium on earth where there would be no want; it would be a land of plenty" – was widely disseminated. He instructed villagers to cease paying house tax from 1931 onwards, after which the "Naga Raj" would be proclaimed. He urged his people to retaliate against the Kukis in self-defense and envisioned the ultimate destruction of the "sirkar" (British) using traditional weapons like daos and spears, supplemented by the thirty muzzle-loading guns he had acquired. There was also a belief that he could procure "khuanchai Baeng"—an all-winning sword hidden in Zeilad Lake.
The Tragic Misfire and Final Pilgrimage
In March 1930, a tragic incident derailed Jadonang's meticulously laid plans. While he was visiting Lothonang's house in Luangkao, four Manipuri betel leaf traders arrived in Kombiron. That day was a 'genna' (taboo) for 'Dinei' (worship of the earth), forbidding outsiders and the use of fire at night. The traders, unaware or ignoring the taboo, lit candles and cooked. Enraged villagers, led by Lurungpou of Mukti, attacked and killed the four traders. Though the murder had no direct connection to Jadonang's political movement, it proved to be its undoing, as the disappearance of the traders eventually came to light and was investigated by the British.²²
In January 1931, as Jadonang intensified preparations for a planned rebellion by the end of 1931 or early 1932, he undertook his final pilgrimage to Bhuban Cave with Gaidinliu and an entourage of 600 pilgrims, mostly young boys and girls. Eyewitness accounts suggest Jadonang was deeply depressed during this journey, possibly receiving a vision that he would not succeed and would not live to "eat the next new crops."²³
Arrest, Unjust Trial, and Execution
A Kuki individual named Manzandan from Henima (Tening), according to Professor Gangmumei Kamei, informed J.P. Millis, the Deputy Commissioner of Naga Hills, of Jadonang's declaration of a "Naga Raj." This intelligence was passed to J.C. Higgins, the British Political Agent in Manipur, who immediately took steps for Jadonang's arrest. The Assam government reported to the Government of India that "A Kabui Naga name Jadonang has proclaimed a Kabui Naga Raj and Kacha Nagas."²⁴
Large assemblies where Jadonang was revered as a god were held in villages like Nongkhai (Nungkao). Meanwhile, the murder of the four traders at Kombiron was revealed during a brawl at a village function. Police swiftly arrested Lurungpou of Mukti, who, under severe torture, confessed, implicating Jadonang. This alerted the Manipur government, which decided to suppress the movement. An investigation began in February 1931, but initial attempts to arrest Jadonang failed as he was at Bhuban Cave.²⁵
Based on an intelligence report, reportedly from a villager, Jadonang was apprehended on February 19, 1931, in Lakhipur, Cachar, Assam, specifically on a market day. An Assam police constable in plain clothes lured him into a trap. Jadonang, accompanied by six girls including Gaidinliu, did not resist. He was charged under Section 108 of the Indian Penal Code and incarcerated in Silchar jail.²⁶ News of his arrest reached Imphal before Mr. Higgins embarked on a "demonstration march" across Tamenglong on February 24. Higgins subsequently visited Kombiron on March 1, destroying Jadonang's house and temple, shooting his pet python, and warning villagers against supporting the movement. He also met Gaidinliu, whom he described as "rather a surly little unmarried girl of 17," urging her not to follow Jadonang's "cult."²⁷
Jadonang was eventually handed over to Mr. Higgins at Jirighat and brought back to Imphal jail on March 29. Despite clear evidence that Jadonang was not present at the murder scene, the British authorities were determined to punish him. A report from the Assam Government on May 16, 1931, explicitly revealed their intent: "If he is acquitted in the murder case, the question of his internment as a state prisoner under regulations III of 1818 will be considered."²⁸ This demonstrates a predetermined outcome to neutralize Jadonang, regardless of the murder charge, underscoring the political nature of his trial.
In Imphal jail, Jadonang faced interrogation by Political Agent J.C. Higgins, who effectively served as policeman, prosecutor, and judge. He was charged with four crimes:
Self-declaration as a god.
Proclamation of "Naga Raj."
Declaration of war against the government and Kukis.
Instructing the census work of 1931.
Jadonang, as an intelligent and sensible person, denied all accusations, and Mr. Higgins reportedly had no conclusive evidence against him.²⁹ Tragically, his followers and even family members, demoralized by the situation, turned against him in court.
On June 13, 1931, J.C. Higgins sentenced Jadonang to death.³⁰ The sentence was carried out on Saturday, August 29, 1931, at 6:00 AM, on the bank of the Nambul River, behind the jail in Imphal. ³¹ At the gallows, the young man of 26, who had dared to challenge the mighty British Empire, stood firm. He maintained his innocence regarding the murder, and instead of trembling, he famously cried out the traditional Naga war cry, "Aw aw-e!" He was then hanged.³²
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Legacy and the Continuation of Resistance
Haipou Jadonang's death did not extinguish the flame of resistance; rather, it served as a powerful catalyst. The movement he ignited was fiercely continued by his young cousin and devoted disciple, Rani Gaidinliu, who courageously stepped forward to assume leadership of the movement and kept the rebellion alive until her imprisonment in 1932.³³ Even after Gaidinliu's capture, the vision of "Naga Raj" persisted, with resistance efforts continuing up to 1940.³⁴ Jadonang is remembered as a martyr and a pioneer of Naga self-determination, whose bold leadership and spiritual vision laid the groundwork for future resistance against colonial rule. His story is enshrined in the Who's Who of Indian Martyrs, published by the Ministry of Education & Youth Services, Government of India.³⁵
His efforts to revitalize indigenous religion, unite his people, and challenge colonial oppression laid a vital foundation for Naga identity and political aspirations in the years that followed. His story underscores the deep intertwining of religious belief, cultural identity, and political resistance in the fight against colonialism in Northeast India. Haipou Jadonang's life and the Heraka movement he initiated are crucial components of India’s freedom struggle narrative, highlighting the diverse forms of resistance that emerged from various communities across the subcontinent.
Footnotes
Haipou Jadonang, Who's Who of Indian Martyrs, Vol. 1 (New Delhi: Publications Division, Ministry of Education & Youth Services, Government of India, 1969), 125-126.
Prof. Gangmumei Kamei, A History of Manipur: Pre-colonial Period (New Delhi: Akansha Publishing House, 2008), 284.
Ibid.
Ibid.
Ibid.
J.C. Higgins, The Manipur State Manual, 1935 (Imphal: Directorate of Arts & Culture, Government of Manipur, 2018 reprint), 45-46.
Gangmumei Kamei, History of the Zeliangrong Nagas: From Makhel to Rani Gaidinliu (Guwahati: Spectrum Publications, 2009), 195-196.
T.C. Hudson, The Naga Tribes of Manipur (London: Macmillan and Co., Limited, 1911), 69.
"Heraka The primordial religion," E-Pao, accessed July 26, 2025,
https://e-pao.net/epSubPageSelector.asp?src=Heraka_The_primordial_religion&ch=manipur&sub1=Manipur_and_Religion Ibid.
"Rani Gaidinliu and Heraka Religion," Rongmei Encyclopedia, last modified January 24, 2019,
https://rongmeiencyclopedia.wordpress.com/2019/01/24/rani-gaidinliu-and-heraka-religion/ "Heraka The primordial religion," E-Pao.
Gangmumei Kamei, History of the Zeliangrong Nagas, 200-201.
Ibid.
Ibid., 202.
R. Brown, Statistical Account of Manipur (Calcutta: Office of the Superintendent of Government Printing, 1873), 101; James Johnstone, My Experiences in Manipur and the Naga Hills (London: Sampson Low, Marston & Company, 1896), 273-274.
Gangmumei Kamei, History of the Zeliangrong Nagas, 198-199.
Ibid., 202.
Ibid., 203.
J.C. Higgins, "Report on the Arrest of Jadonang," Political Agent in Manipur to the Chief Commissioner of Assam, February 25, 1931, quoted in Gangmumei Kamei, History of the Zeliangrong Nagas, 204.
Lal Dena, H. Jadonang: A Nationalist Freedom Fighter (Imphal: T. R. Publications, 1999), 35-37.
Gangmumei Kamei, History of the Zeliangrong Nagas, 208-209.
Ibid.
Assam Government, Political Department, File No. 131 of 1931, "Report on the Political Situation in Manipur Hills," April 1931, National Archives of India, New Delhi.
J.C. Higgins, The Manipur State Manual, 1935, 48.
"Haipou Jadonang," Wikipedia, last modified July 20, 2024,
https://en.wikipedia.org/wiki/Haipou_Jadonang Gangmumei Kamei, History of the Zeliangrong Nagas, 210.
Assam Government, Political Department, File No. 131 of 1931, "Confidential Despatch to the Government of India," May 16, 1931, National Archives of India, New Delhi.
Gangmumei Kamei, History of the Zeliangrong Nagas, 214-215.
J.C. Higgins, "Judgment in the Case of Jadonang," June 13, 1931, Manipur State Archives.
Haipou Jadonang, Who's Who of Indian Martyrs, 1: 126.
Athuan Abonmei, Co-convener, Central Organizing Committee, oral history record.
"Rani Gaidinliu: The Naga spiritual leader who fought the British," The Economic Times, accessed July 26, 2025,
https://economictimes.indiatimes.com/news/et-explains/rani-gaidinliu-the-naga-spiritual-leader-who-fought-the-british/articleshow/88636735.cms "Rani Gaidinliu: The forgotten freedom fighter of Northeast India," Firstpost, accessed July 26, 2025,
https://www.firstpost.com/india/rani-gaidinliu-the-forgotten-freedom-fighter-of-northeast-india-2495368.html Haipou Jadonang, Who's Who of Indian Martyrs, 1: 126.
Bibliography
Abonmei, Athuan. Co-convener, Central Organizing Committee. Oral history record.
Assam Government. Political Department. File No. 131 of 1931. "Confidential Despatch to the Government of India." May 16, 1931. National Archives of India, New Delhi.
Assam Government. Political Department. File No. 131 of 1931. "Report on the Political Situation in Manipur Hills." April 1931. National Archives of India, New Delhi.
Brown, R. Statistical Account of Manipur. Calcutta: Office of the Superintendent of Government Printing, 1873.
Dena, Lal. H. Jadonang: A Nationalist Freedom Fighter. Imphal: T. R. Publications, 1999.
"Haipou Jadonang." Wikipedia. Last modified July 20, 2024.
Haipou Jadonang. Who's Who of Indian Martyrs. Vol. 1. New Delhi: Publications Division, Ministry of Education & Youth Services, Government of India, 1969.
"Heraka The primordial religion." E-Pao. Accessed July 26, 2025.
Higgins, J.C. "Judgment in the Case of Jadonang." June 13, 1931. Manipur State Archives.
Higgins, J.C. The Manipur State Manual, 1935. Imphal: Directorate of Arts & Culture, Government of Manipur, 2018 reprint.
Higgins, J.C. "Report on the Arrest of Jadonang." Political Agent in Manipur to the Chief Commissioner of Assam, February 25, 1931. Quoted in Gangmumei Kamei, History of the Zeliangrong Nagas: From Makhel to Rani Gaidinliu. Guwahati: Spectrum Publications, 2009.
Hudson, T.C. The Naga Tribes of Manipur. London: Macmillan and Co., Limited, 1911.
Johnstone, James. My Experiences in Manipur and the Naga Hills. London: Sampson Low, Marston & Company, 1896.
Kamei, Gangmumei. A History of Manipur: Pre-colonial Period. New Delhi: Akansha Publishing House, 2008.
Kamei, Gangmumei. History of the Zeliangrong Nagas: From Makhel to Rani Gaidinliu. Guwahati: Spectrum Publications, 2009.
"Rani Gaidinliu and Heraka Religion." Rongmei Encyclopedia. Last modified January 24, 2019.
"Rani Gaidinliu: The forgotten freedom fighter of Northeast India." Firstpost. Accessed July 26, 2025.
"Rani Gaidinliu: The Naga spiritual leader who fought the British." The Economic Times. Accessed July 26, 2025.