Rongmei Naga Mythologies Possible Migration Theory

 The Rongmei (Kabui) Odyssey

1. Introduction

The Rongmei, also known as Kabui, stand as an indigenous Zeliangrong Naga tribe inhabiting the regions of Assam, Manipur, and Nagaland in Northeast India. This ethnically rich community finds its origin intertwined with the enigma of the term "Kabui," and even their name "Rongmei" is rooted in their geographical residence – "Rong" signifies "south" and "mei" translates to "people," collectively meaning "people of the south." Through generations, Rongmeis have preserved their history, culture, and religion, handed down as oral traditions including myths, folktales, legends, and hymns.

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2. The Cosmogony - Universe's Genesis

"Cosmogony," derived from Greek roots "kosmos" (universe) and "genesis" (coming into being), delves into myths or theories elucidating the universe's creation. In the Rongmei tradition, a Supreme Being, Tingkao Raguang, orchestrated the formation of the cosmos, celestial bodies, and Earth. These elements were meticulously organized into layers, culminating in a world characterized by supernatural and natural powers.

3. Birth of Earth

Tingkao Raguang's directives prompted deities Didimpu and Agonpu to fashion Earth. The narrative varies, portraying Earth's emergence through means of divine excretions, tears, or solidification of elements. These tales capture the Rongmei's profound connection to the very land they inhabit, where creation and life intertwined through celestial intervention.

4. Genesis of Humanity

In the Rongmei's universe, man's origins are multifaceted. The Supreme God's commands led to various prototypes of humans – from fish to frogs – until beings resembling Tingkao Raguang's own image were finally molded. The process of breathing life into these creations reflects their unique perspective on existence and a divine connection between creator and created.

5. Evolution of Rongmei Society

Narratives of divine warnings and familial conflicts highlight the societal underpinnings of Rongmei migration. The shift from Makuilongdi saw the blossoming of chieftainships, social structures, and lineage traditions. The tale unveils complex dynamics where land fertility, overpopulation, and familial disputes triggered a migration ripple effect across the land.

6. Modern-day Dispersion

From Makuilongdi's heart, Rongmei migration courses through varied landscapes. The tribes scattered across Manipur, Nagaland, and Assam, preserving their traditions amidst diverse surroundings. This journey embodies the rich tapestry of Rongmei history, from the ancient cave of origin to contemporary dwellings, where myths and history blend seamlessly.

7. Insights and Reflections

The Rongmei Naga myths and legends form a mosaic reflecting their perception of creation, migration, and cultural evolution. This tapestry binds the past and present, demonstrating the delicate interplay between the supernatural and natural, the divine and human. The Rongmei's stories resonate as more than mere narratives; they are the mirror to their identity, faith, and journey.

Adapted from:

Creation and Origin Myths and Legends of the Rongmei (Kabui)

Artha – Journal of Sciences, 2022, Vol. 21, No. 3, 1-15. ISSN 0975-329X | https://doi:10.12724/ajss.62.1

Migration Theory of Rongmei Naga

Makhel Makhel is believed by several Naga tribes like Angami, Chakhesang , Mao, Maram, Pochury, Poumai, Rengma, Thangal, Zeliangrong, etc. to be a village of their origin and a point of dispersal in their migration to their respective habitats. The history of Makhel as an ancient village of migration has been collaborated by the stone megalith of dispersion, Tamraratu in the present Mao village of Makhel. T.C Hodson wrote in 1911, “At Makhel is to be seen a stone now erect which Marks the place from which the common ancestor (of the Nagas) emerged from the earth. Makhel is regarded as the centre from where the migration took place “. The first Man at Makhel had three sons Alpha, Tutuwa,and Khepio. The brothers for unknown reasons decided to depart from Makhel and constructed a Megalith as the place of their dispersal. Legends tell that the ancestors of the Zeliangrong people are descendants of the inhabitants Makhel. They also left the place in course of time. Ramting Kabin(First village of Zeliangrong). From Makhel the ancestors of the Zeliangrong people went westward and took temporary shelter at Ramtin Kabin. Ramting Kabin means “Old squeezed land”( Ram = land/village, Ting = Old and Kabin = squeezed). The ancestor of the Zeliangrong people moved across the densely forested western spur of the Mt. Essau. According to the Zeme legend they left Makhel and settled at Nrimrengdi, then to Ramting Kabin. Ramting Kabin is near Chawang Phungning. 

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Chawang Phungning From Ramting Kabin they went to Chawang Phungning which is also called Gwang Phungning. The concept of Chawang or Gwang means king or chief was developed at Chawang Phungning. There are many references to the prosperity of Chawang Phungning in many ritual hymns. From this place some of the migrants took towards the North-East and arrived at Makuilongdi. Chawang Phungning is identified with present village of Oklong in north Manipur. Makuilongdi: A cradle of Zeliangrong Culture The Zeliangrong ancestors ultimately came to occupy Makuilongdi or Nkuilongdi meaning “Big round mountain”. Nothing is known about Makuilongdi before the zeliangrong migration. Many Liangmai lineages traced the origin from Chawang Phungning which was the main village of a cluster of villages which came to be known as Makuilongdi. Since the migrating people came in groups, they must have established separate settlements. Chawang Phungning was a main settlement and the settlers from this village built up Makuilongdi. These were perhaps cluster of villages or settlements under the jurisdiction of Makuilongdi that was adjacent to Chawang Phungning. The land, forest and water available at the new sites in the rounded great mountains provided enough sustenance to the people. The ancestors of Zeliangrong lived at Makuilongdi for many generations. The village became prosperous with enough land for shifting cultivation, which produced surplus food grains. From a small village it had became a cluster of small hamlets and settlements, which were established for organizing shifting cultivation, as they were quite distant from the original village. The territorial extension of Makuilongdi was far and wide. At Makuilongdi at polity was developed under a chief. Religious beliefs and social customs developed and flourished. Clans and lineages also grew up. Several migration teams were sent out to establish new villages in different directions. The people depend their lives on forest product as well and this led them to migrate from place to place in search of food,shelter and fertility of land. Exodus from Makuilongdi According to legends, the sudden mass exodus from Makuilongdi occurred after a divine warning for violating the law of nature and regular social life of the village. They devoted to the performance of Tarang ki/kai ceremonial house rituals and celebrations in a single year without any break forgetting their lunar calendar of the agricultural cycle and indulging in enjoyment and merry making. Suddenly cicada insects flew into the village and in their shrill voice announced to the people that the lunar year had come to an end. The people were shocked and horrified and made quick exodus out of Makuilongdi towards different directions. Makuilongdi was the cradle of Zeliangrong Culture. There was a well knit society based on shifting agriculture and with a well organized polity. They spoke a language a kin to the present Liangmai dialect. At Makuilongdi two major clans, Pamei and Newmei emerged at indicted by the two stones megaliths namely Pamei stone and newmei stone. However, there are references to several lineages or families that traced direct descendants from Makuilongdi. They are the sub-lineages of both Pamei and Newmei clans. Some scholars opined that the exodus from Makuilongdi could be due to the great pressure on agricultural lands as a result of the increasing population. Differences also cropped up over the succession to the office of the chief. Other reasons besides the causes mentioned above could have also prompted the exodus from makuilongdi. The Rongmei Migration The third son of Nguiba, Rembangbe(pronounced Nriengbangbe in Zeme, Rengbangbou in Liangmai) led a large group of people from Makuilongdi towards the South. They came to be known as Marongmei or Rongmei, dwellers of the fallow lands and of the Southern region. This group was the most adventurous and scattered groups. The migrants settled down at Kajinglong at present a Liangmai village, for many generations. Many lineages of the Rongmei section trace their origin to Kajinglong, which was another sub-centre of Zeliangrong migration to the Southern region. The settlement history of many Rongmei and Puimei villages points to Kajinglong as their original native village. These adventurous groups went out of Kajinglong and founded many villages that are still occupied by their descendants in the trans-Irang basin in the present Tamenglong District of Manipur. The movement of the migrating people was in small groups. Each group consisted of mostly two clans who founded the villages. Later on they were joined by the relatives and clansmen. The migration of the Rongmei continued for many centuries and they moved up to the confines of Chin Hills and Mizoram in Tuivai(Duigai) valley. The Rongmei migrated both to the East and West of the Barak and Irang basin and even to the Cachar and Imphal Valley. Source

Rani Gaidinliu and Heraka Religion

Rani Gaidinliu, often hailed as the "daughter of the hills," was a formidable figure in India's freedom struggle, particularly in the northeastern region. Her life, spanning from 1915 to 1993, was a testament to courage, spiritual conviction, and an unwavering commitment to her people's identity and autonomy against the oppressive British colonial rule. Born into the Liangmai tribe of the Naga community in Nungkao village, Manipur, Gaidinliu's early life was deeply rooted in the rich cultural and religious traditions of her indigenous community. This upbringing profoundly shaped her worldview and fueled her later resistance against external influences that threatened her people's way of life.

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Her journey into the nationalist movement began precociously at the age of thirteen, when she became an ardent follower of her cousin, Haipou Jadonang. Jadonang was a charismatic Rongmei Naga spiritual leader and social reformer who initiated the Heraka movement. This movement was a powerful blend of religious revivalism and political awakening. Religiously, it sought to revitalize ancestral Naga religious practices and customs, advocating for a return to indigenous beliefs in the face of growing Christian missionary activities. Politically, it was a direct challenge to British authority, aiming to liberate the Naga people from colonial subjugation and restore their traditional self-governance. Jadonang's vision of a sovereign Naga homeland and his prophecies about the end of British rule resonated deeply with the various Naga tribes, garnering significant support.

Buy the book in Rani Gaidinliu and Heraka from Amazon.

Under Jadonang's mentorship, Gaidinliu rapidly assimilated his teachings, becoming a passionate proponent of the Heraka faith. She accompanied him on his extensive travels, disseminating the movement's message and galvanizing the Naga youth. Her innate leadership qualities, characterized by eloquence, bravery, and a profound empathy for her people's aspirations, quickly made her a prominent figure. However, the British, perceiving Jadonang's escalating influence as a grave threat, arrested him in 1931 on charges of sedition and executed him. Far from extinguishing the movement, Jadonang's martyrdom served as a catalyst, igniting a fiercer determination among his followers, with Gaidinliu courageously stepping forward to assume his mantle.

Despite her tender age, Gaidinliu fearlessly took the reins of the Heraka movement, transforming it into an even more potent force against the British. She exhorted her people to defy British laws, refuse to pay taxes, and resist forced labor (begar), which were deeply resented colonial impositions. Her message struck a chord with the disillusioned Naga populace, who had long endured the exploitative policies of the colonial government. She orchestrated armed resistance, employing effective guerrilla warfare tactics against the superior British forces. Her followers, though often armed with basic weapons, were propelled by an unyielding spirit of defiance and an unwavering faith in their young leader.

Gaidinliu's campaigns transcended mere political independence; they were intricately intertwined with her broader vision of cultural and religious resurgence. She championed the Heraka faith as a vital bulwark against the aggressive proselytizing efforts of Christian missionaries, whom she viewed as instruments of British cultural imperialism. She firmly believed that safeguarding their indigenous religion was paramount to preserving their unique identity and preventing the erosion of their traditional way of life. This powerful fusion of spiritual conviction and political resistance earned her the honorific "Rani" (Queen) from Jawaharlal Nehru, who recognized her extraordinary courage and leadership during his visit to Manipur in 1937.

The British administration, increasingly alarmed by Gaidinliu's burgeoning influence and the escalating frequency of rebellions, launched extensive military operations to capture her. They offered substantial rewards for her apprehension and deployed armed police and Assam Rifles personnel in a relentless pursuit. For four arduous years, Gaidinliu remained elusive, constantly moving from village to village, tirelessly mobilizing support and leading her followers in open defiance. She became a living symbol of resistance, inspiring countless individuals to join the movement. Her legend grew with each evaded capture, solidifying her status as a folk hero among the Naga people.

In October 1932, after an exhaustive pursuit, Gaidinliu was finally captured by British forces from the Pulomi village in the North Cachar Hills. She was a mere seventeen years old at the time of her arrest. She was subsequently tried on charges of murder and incitement to violence and sentenced to life imprisonment. She endured fourteen years in various prisons across Assam, including Guwahati, Shillong, Aizawl, and Tura. Despite the harsh conditions and prolonged incarceration, her convictions remained unshaken. Her imprisonment, far from breaking her spirit, only fortified her resolve and further cemented her image as a martyr for her people's cause.

With India's independence in 1947, Rani Gaidinliu was released from prison, a direct result of the persistent efforts of Jawaharlal Nehru, who had been profoundly moved by her story during his involvement in the freedom struggle. Upon her release, she continued to dedicate her life to the welfare and upliftment of her people. She tirelessly advocated for the official recognition of the Heraka faith and campaigned for the cultural preservation of the Naga tribes. She also played a significant role in fostering inter-tribal harmony and promoting integration within the broader Indian nation.

Rani Gaidinliu’s contributions extended beyond the pre-independence era. She remained a prominent figure in post-independent India, actively participating in social and political movements aimed at securing the rights and welfare of the Naga people. Her unwavering commitment to her people's identity and her tireless efforts for their betterment earned her numerous accolades and widespread respect.

In recognition of her immense contributions to the nation, Rani Gaidinliu was bestowed with the Tamrapatra Freedom Fighter Award in 1972, followed by the Padma Bhushan, India's third-highest civilian award, in 1982. She also received the Vivekananda Seva Award in 1983. The Government of India further honored her legacy by issuing a commemorative postage stamp in 1996 and a two-rupee coin in 2015, marking her birth centenary.

Rani Gaidinliu passed away on February 17, 1993, at the age of 78, leaving behind an extraordinary legacy of unparalleled courage, spiritual conviction, and unwavering dedication to her people. Her life serves as an inspiring testament to the power of indigenous resistance against colonial oppression and the enduring spirit of a woman who dared to challenge the might of an empire for the freedom and cultural integrity o her community. She remains a cherished figure, a symbol of resistance and cultural pride, not just for the Naga people but for the entire nation. Her story is a poignant reminder of the diverse and often overlooked narratives within India's struggle for independence, highlighting the crucial role played by regional leaders and indigenous communities in shaping the destiny of the nation. Her steadfast commitment to her ancestral faith and her people's self-determination continues to inspire generations, reinforcing the importance of cultural identity and the fight for justice and autonomy.

Notes:

1. "Rani Gaidinliu," Cultural India, accessed July 26, 2025, https://www.culturalindia.net/indian-history/freedom-fighters/rani-gaidinliu.html.

2. "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.

3. "Rani Gaidinliu: Freedom Fighter and Spiritual Leader," India Post, accessed July 26, 2025, https://www.indiapost.gov.in/VAS/Pages/StampCollecting/Stamps.aspx?CatID=3.

4. "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.

5. "Heraka movement," Wikipedia, last modified July 20, 2024, https://en.wikipedia.org/wiki/Heraka_movement.

6. "Rani Gaidinliu: A Naga Freedom Fighter," Government of India, Ministry of Culture, accessed July 26, 2025, https://www.indiaculture.gov.in/rani-gaidinliu-naga-freedom-fighter.

7. "Biography of Rani Gaidinliu," Indian Freedom Fighters, accessed July 26, 2025, https://www.indianfreedomfighters.in/rani-gaidinliu.

8. Arkotong Longkumer, "Reform, Identity and Narratives of Belonging: The Heraka Movement in Northeast India" (London: Continuum International Publishing Group, 2010).

9. Arkotong Longkumer, "'Cleanliness is next to Godliness': Religious change, hygiene and the renewal of Heraka Villages in Assam," Contributions to Indian Sociology 45, no. 2 (2011): 181–207.

10. Arkotong Longkumer, "Religious and Economic Reform: The Gaidinliu Movement and the Heraka in the North Cachar Hills," South Asia: Journal of South Asian Studies 30, no. 3 (2007): 499-519.

11. "Rani Gaidinliu and Heraka Religion," Rongmei Encyclopedia, last modified January 24, 2019, https://rongmeiencyclopedia.wordpress.com/2019/01/24/rani-gaidinliu-and-heraka-religion/.

12. "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.