On March 13, the second day of the Arju Camp, the Ao Students’ Conference (AKM) organized a “Homeland Tour” to Chungliyimti Village in Tuensang district. The tour aimed to provide campers with an opportunity to explore the cultural heritage of the Ao Naga community, deepening their understanding of their ancestral roots.

Guided by their mentors and AKM officials, and under the supervision of Chungliyimti Village Council Chairman Chubatemsu, the students visited Longtrok, a historically significant site, as well as the location of an archaeological excavation conducted by archaeologist Tiatoshi.

According to the Village Council Chairman, the prominent rock formations at Longtrok resemble human genitalia, referred to as “Male and Female,” symbolizing the birthplace of the ancestors. Ao tribal myths describe this stone as the origin point of humanity, from which people dispersed to different regions.

As per oral history, the term “Longtrok” translates to “six different languages.” According to the Chungliyimti Village Council, the six monolithic stones at the site are believed to represent six different tribes —Sangtam, Konyak, Ao, Phom, Yimkhiung and Chang. It is said that before dispersing to their present-day settlements, these tribes set the stones in place as a symbol of their shared origins.

After returning to the campsite in the evening, Day Two also featured two seminar sessions on “Tetsü Oshi Wazüka Ayuba,” focusing on the preservation of the Ao language and oral traditions. The first session was led by Dr. Chubatola Aier, and the second session by Temjen Tsüdir.

Session 1: “Chungliyimti and the Ao Storyline Relationship” – Dr. Chubatola Aier

“The evolution of Ao Naga origin and identity is crucial,” stated Dr. Chubatola Aier. She emphasized that the Ao people have a rich oral tradition that speaks of their origins from Chungliyimti, often considered their ancestral home.

Speaking on the topic “The Relationship Between the Ao Storyline and Chungliyimti,” Dr. Aier highlighted that language defines identity. She pointed out that while English is the medium of education in the state, it is crucial to have a strong command of the mother tongue. She also referenced the National Education Policy (NEP) 2020, which stresses the importance of preserving and promoting indigenous languages.

According to her, language shapes our experiences and worldview. The way we engage with the world, our fluency in our native tongue, and how we express ourselves all contribute to our cultural identity. The way we speak, the vocabulary we use, and how effectively we communicate reflect who we are.

She said, “Among the Ao people, songs and words are inseparable. Songs play a vital role in preserving and enriching the Ao language, serving as a powerful medium of cultural expression.”

Through her narration of Ao Naga oral traditions, she illustrated the deep connection between language, song, and identity, demonstrating how these elements are intertwined with the Ao people’s ancestral roots in Chungliyimti.

Session 2: “Language as Identity” – Temjen Tsüdir Stresses the Need for Linguistic Preservation

“Language is not merely a means of communication but the very essence of civilization, identity, and cultural heritage,” stated Temjen Tsüdir during his session.

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Speaking on the topic “Analyzing Ao Linguistics in a Contemporary Framework,” Tsüdir emphasized that the standardization of nomenclature, terminologies, and spellings is crucial for preserving a language. He urged students to actively use lesser-known words, warning that unused vocabulary would be lost over time.

Highlighting address terms within the Ao language, he explained the distinctions in terms used between parents and children, same-age groups, and members of the same clan. He noted that maternal and paternal address terms differ in Ao culture, showcasing the language’s rich and unique system of address terminology.

Tsüdir further stressed the importance of spelling standardization, asserting that a proper understanding of word origins is necessary for correct spelling. Encouraging students to take responsibility for the development of the Ao language, he remarked, “If we speak and write our language correctly, it marks the beginning of a linguistic renaissance. However, failure to do so will lead to its gradual disintegration and ultimate loss.”

He also recommended “Ao Oshi Tensenyim-2022” by T. Senka Ao, endorsed by Ao Riju (Ao Academy), as an essential resource for mastering the correct written form of Ao.

Expressing concern over the endangered status of the Ao language, Tsüdir attributed its decline to modern technology, including television, mobile phones, and the internet. He pointed out that these gadgets not only threaten linguistic preservation but have also contributed to the rise of Developmental Language Disorder (DLD) among children.

Concluding his address, Tsüdir delivered a poignant message: “The abandonment of one’s language is the abandonment of self.”