The Naga Club observed Magna Carta Day on January 10 at Nyütsümvü Yhor Badze in Tsiesema Bawe village, commemorating the historic 1929 memorandum submitted by the Naga Club to the Simon Commission.
Addressing the gathering, noted peace activist, Niketu Iralu highlighted the continuing relevance of the Naga Club at a time when many were questioning and seeking clarity about Naga history. He said that standing before the memorial stone at Nyütsümvü Yhor Badze and reading its inscription carried a “magical power,” reflecting the depth of thought and conviction embedded in its words and legacy.
Iralu explained that the name Nyütsümvü means “refusing to surrender” and referred to the inscription on the stone, which speaks of a “reward” already declared, leaving it to the people to decide how to live with it. He said the legacy of Nyütsümvü and Lhouvitsü gave deeper meaning to the observance and urged that their footprints remain a lasting source of inspiration.
He noted that the idea of “footprints” symbolized the vision of the pioneers who understood Naga values, dignity, integrity and history, and who clearly articulated the Naga position before the Simon Commission in 1929.
Recalling events 18 years later, Iralu said that on the eve of August 14, 1947, extensive deliberations and consultations led to the declaration of Naga independence, a decision the pioneers believed had to be taken at that precise moment. He added that it was now well documented that emissaries sent by India’s first prime minister had acknowledged that the Nagas had declared they were not part of India, even though official maps indicated otherwise.
While recognizing India’s difficulty in accepting the Naga position, Iralu maintained that this was not a Naga problem. He asserted that saying “we are not you, and you are not us” did not make Nagas anti-India, adding that Nagas wished India to be a great nation, not driven by partisan interests.
He said Nagas, without any sense of guilt, continued to challenge the moral and political conscience of India, a process he described as slow and demanding. He stressed that the decision of the Naga Club to observe Magna Carta Day at the historic site was particularly significant for the younger generation, who needed clarity to avoid confusion about their history and political inheritance.
Iralu further emphasized that accountability before God lay in how people contributed to repairing the damage done to Naga society. He warned that society was approaching a period of serious self-examination and cautioned against pursuing paths shaped solely by human will rather than moral and spiritual principles.
Although Nagas were small in number, he said their principles and beliefs were comparable to movements elsewhere in the world, and that the Naga Club carried a historic mandate to continue these discussions. Expressing concern that people were “not growing properly” today, he contrasted the present with earlier generations who lived with dignity and integrity. He described the situation as “heart-shattering” and warned that even if Nagas were to become a republic without moral grounding, leadership could descend into materialism and authoritarian ideologies that would ultimately lose their way.
On Indo-Naga relations, Iralu said India was unlikely to openly discuss Naga sovereignty due to internal political constraints, noting that no political party in Delhi could risk addressing the issue without facing electoral consequences. He said India preferred to divert discussions to other issues, while Nagas maintained that the decision on sovereignty rested with them and would be addressed when India was ready and wise enough.
Drawing an analogy, he described India as a “big elephant” and said that while Nagas were as old as any civilization, their exposure had been limited. He emphasized the need for Nagas to be clear about their position and argued that funds provided by India should be viewed as “rent” and used responsibly for development. He warned that misuse, as repeatedly highlighted in CAG reports, could lead to self-destruction.
Iralu also recalled senior journalist Nirja Choudhury of New Delhi describing Naga history as “very beautiful” and noting that Nagas had stood up to British rule. He said she had observed that while Nagas could not defeat the Indian Army militarily, the wiser course was to strengthen themselves socially and economically. According to Iralu, the lack of respect for Nagas among current Indian leaders hindered meaningful dialogue. He added that Nagas did not need to defeat India militarily, but to strengthen themselves, which would itself pose a moral challenge to the Indian state. He further cited extortion as evidence of political and moral bankruptcy within Naga society.
Naga Club president K Seyie, in his address, recalled the 2018 visit of former Nagaland Governor R N Ravi, when expectations were high for a possible solution. He said representatives of Western Angami public organizations had clearly conveyed that historical facts about the Nagas could not be distorted. Seyie quoted Ravi as saying that while democratic struggles for rights would not be stopped, armed confrontation could not defeat the Indian Army.
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Echoing earlier speakers, Seyie said the statement “you are not us and we are not you” was self-explanatory. He observed that some still believed arms and ammunition were the only path to victory, but stressed the need for an alternative approach centred on economic and social development. He cautioned that even if independence were achieved, integration would remain a serious challenge in the present context. Warning that extortion was “killing our people,” he said society was heading towards a precipice of self-destruction if corrective measures were not taken.
Adding to the discussion, Dr Viketoulie Pienyü said the Naga movement was nearing a century. While acknowledging that considerable damage had been done and that the movement had gone off track at times, he maintained that it had not been abandoned and would not die, even if it no longer advanced through armed means.
He emphasized the need to strengthen the movement on economic, cultural and social fronts, highlighting Naga uniqueness in race, culture and belief, which made assimilation impossible. He identified disunity and mistrust among Naga tribes as the biggest obstacles and called for serious dialogue to foster unity.
Earlier, Er Khrielievio Yhor shared personal recollections of his father, Nyütsümvü Yhor, describing him as a simple man who nevertheless gave his best to the Naga cause. He recounted that his father’s education was made possible through the support of a woman named Ünuo, who guided him through his early schooling in Meriema and Kohima. Although an injury prevented him from continuing his studies beyond Class 7, he later served as a voluntary village teacher in the 1950s.
He said his father lived under constant pressure, suspected by the Indian Army as a hostile leader while simultaneously being urged by the NNC to join its ranks. Although he joined the NNC, he declined offers to enter formal politics, remaining a simple man who inspired many villages in the region to support the movement.
Khrielievio recalled elders saying that Tsiesema had endured much turmoil, and that the land was therefore blessed, now known for its fertile soil and quality produce.
He said his father instilled in him a deep understanding of the Naga spirit of resistance and firmly believed in the uniqueness of the Nagas, often reminding his family that the “reward” had already been declared. He added that carrying forward this legacy and responsibility now rested on his shoulders and that it would be unwise to settle the Naga issue for anything less than sovereignty. He also informed that his father had served as judicial secretary of the Angami Region and later as secretary of the Northern Angami Region.
The programme was moderated by senior research fellow Dr Khriezo Yhome, with the invocation pronounced by Dr Thorsie Katiry. Short speeches were also delivered by Hoshito Assumi and Gwasinlo Thong.
