Naga people Resistance and struggle for identity Why did they resist? initially, they wanted to be free from all outside domination. As time went on why did they continue to resist? On 14 August 1947, the day before India gained independence from British rule, the Nagas were the first ethnic group from the northeast to declare their territory an independent state, Did they end up being able to keep their land independent? In June 1947, a 9-point agreement was signed which promised to bring the Naga tribes under a single political administrative How was this agreement received by the Naga people? Disputes arose over the interpretation of the agreement, and many in the NNC opposed it. Did they eventually accept the new agreement? Under Phizo, the NNC declared their independence from the British on 14 August 1947,
Have they been able to keep their independence to this day?
Have the Naga been able to keep their independence from the British after 1947?
The Naga hills have been an area of continued resistance as they had long been isolated from outside cultures. The development of a spirit of nationalism and sense of a common identity are relatively new concepts among the Naga people. According to their traditions, each village is an independent republic; initially, they wanted to be free from all outside domination.  Modern education, together with Christian missions, contributed to the politicization of Naga ethnicity. In 1918, a group of educated Nagas formed Naga Club in 1918. The club wrote to the Simon Commission in 1929 demanding that "Nagas should not be included within the Reformed Scheme of India".  On 14 August 1947, the day before India gained independence from British rule, the Nagas were the first ethnic group from the northeast to declare their territory an independent state, not belonging to the new nation. Angami Zapu Phizo led the initial movement with the Naga National Council (NNC). In the last days of the British Raj, he held talks trying to achieve a sovereign Naga nation. In June 1947, a 9-point agreement was signed which promised to bring the Naga tribes under a single political administrative unit and recognised the Nagas' right to self-determination after 10 years. Disputes arose over the interpretation of the agreement, and many in the NNC opposed it.  Under Phizo, the NNC declared their independence from the British on 14 August 1947, a day before India. In May 1951, the NNC claimed that 99 per cent of the tribal people supported a referendum to secede from India, which was summarily rejected by the government in New Delhi. By 1952, the NNC, composed primarily of Nagaland Nagas, led a guerrilla movement. India responded by crushing it with their armed forces. Phizo escaped from the region through East Pakistan and went into exile to London. He continued to inspire the independence movement from there till his death in 1990. CANNOTANSWER
In May 1951, the NNC claimed that 99 per cent of the tribal people supported a referendum to secede from India,
Nagas are various ethnic groups native to northeastern India and northwestern Myanmar. The groups have similar cultures and traditions, and form the majority of population in the Indian state of Nagaland and Naga Self-Administered Zone of Myanmar; with significant populations in Manipur, and Assam in India; Sagaing Region and Kachin State in Myanmar (Burma).

The Nagas are divided into various Naga ethnic groups whose numbers and population are unclear. They each speak distinct Naga languages often unintelligible to the others.

Etymology
The present day Naga people have been called by many names, like 'Noga' by Assamese 'chingmi' by Manipuri and 'Chin' by Burmese.  However, over time 'Naga' became the commonly accepted nomenclature, and was also used by the British. According to the Burma Gazetteer, the term 'Naga' is of doubtful origin and is used to describe hill tribes that occupy the country between the Chin in the south and Kachin (Singpho) in the Northeast.

Languages

The Naga languages are either classified under the Kuki-Chin-Naga languages or the Sal languages.

Nagas have more language diversity than any other ethnic group or states in India. Naga people speak over 89 different languages and dialects, mostly unintelligible with each other. However, there are many similarities in between different languages spoken by them. 
The diversity of languages and traditions of the Nagas results most likely from the multiple cultural absorptions that occurred during their successive migrations. According to legend, before settling in the region, these groups moved over vast zones, and in the process, some clans were absorbed into one or more other groups. Therefore, until recent times, absorptions were a source of many interclan conflicts.

In 1967, the Nagaland Assembly proclaimed English as the official language of Nagaland and it is the medium for education in Nagaland. Other than English, Nagamese, a creole language form of the Assamese language, is a widely spoken language. Every community has its own mother tongue but communicates with other communities in either Nagamese or English. However, English is the predominant spoken and written language in Nagaland. Hindi is also taught along with English in most schools and most Nagas prefer to used Hindi to communicate with the migrant workers of the state, that primarily comes from Bihar, UP and Madhya Pradesh.

Culture

Art

The Naga people love colour as is evident in the shawls designed and woven by women, and in the headgear that both sexes design. Clothing patterns are traditional to each group, and the cloths are woven by the women. They use beads in variety, profusion and complexity in their jewelry, along with a wide range of materials including glass, shell, stone, teeth or tusk, claws, horns, metal, bone, wood, seeds, hair, and fibre.

According to Dr. Verrier Elwin, these groups made all the goods they used, as was once common in many traditional societies: "they have made their own cloth, their own hats and rain-coats; they have prepared their own medicines, their own cooking-vessels, their own substitutes for crockery.". Craftwork includes the making of baskets, weaving of cloth, wood carving, pottery, metalwork, jewellery-making and bead-work.

Weaving of colorful woolen and cotton shawls is a central activity for women of all Nagas. One of the common features of Naga shawls is that three pieces are woven separately and stitched together. Weaving is an intricate and time consuming work and each shawl takes at least a few days to complete. Designs for shawls and wraparound garments (commonly called mekhala) are different for men and women.  Among many groups the design of the shawl denotes the social status of the wearer. Some of the more known shawls include Tsungkotepsu and Rongsu of the Aos; Sutam, Ethasu, Longpensu of the Lothas; Supong of the Sangtams, Rongkhim and Tsungrem Khim of the Yimkhiungs; and the Angami Lohe shawls with thick embroidered animal motifs.

Naga jewelry is an equally important part of identity, with the entire tribe wearing similar bead jewelry.

The Indian Chamber of Commerce has filed an application seeking registration of traditional Naga shawls made in Nagaland with the Geographical Registry of India for Geographical Indication.

Cuisine

Naga cuisine is characterized by smoked and fermented foods.

Folk song and dances

Folk songs and dances are essential ingredients of the traditional Naga culture. The oral tradition is kept alive through the media of folk tales and songs. Naga folk songs are both romantic and historical, with songs narrating entire stories of famous ancestors and incidents. Seasonal songs describe activities done in a particular agricultural cycle. The early Western missionaries opposed the use of folk songs by Naga Christians as they were perceived to be associated with spirit worship, war, and immorality. As a result, translated versions of Western hymns were introduced, leading to the slow disappearance of indigenous music from the Naga hills.

Folk dances of the Nagas are mostly performed in groups in synchronized fashion, by both men and women, depending on the type of dance. Dances are usually performed at festivals and religious occasions. War dances are performed mostly by men and are athletic and martial in style. All dances are accompanied by songs and war cries by the dancers. Indigenous musical instruments made and used by the people are bamboo mouth organs, cup violins, bamboo flutes, trumpets, drums made of cattle skin, and log drums.

Festivals
The various Naga groups have their own distinct festivals. To promote inter-group interaction, the Government of Nagaland has organized the annual Hornbill Festival since 2000. Another inter-tribe festival is Lui Ngai Ni. The group-specific festivals include:

Naga identity 

The word Naga originated as an exonym. Today, it covers a number of ethnic groups that reside in Nagaland, Manipur, Assam and Arunachal Pradesh states of India, and also in Myanmar.

Before the arrival of the British, the term "Naga" was used by Assamese to refer to certain isolated ethnic groups. The British adopted this term for a number of ethnic groups in the surrounding area, based on loose linguistic and cultural associations. The number of groups classified as "Naga" increased significantly in the 20th century: as of December 2015, 89 groups are classified as Naga by the various sources. This expansion in the "Naga" identity has been due to a number of factors including the quest for upward mobility in the society of Nagaland, and the desire to establish a common purpose of resistance against dominance by other groups.  In this way, the "Naga" identity has not always been fixed.

The Kuki people of Nagaland have been classified as "Naga" in the past, but today are generally considered a non-Naga. The Kuki have had good relations with the Naga in the past, but since the 1990s, conflicts have risen, especially in Manipur.

Nagas in India
Several Naga tribes are listed as scheduled tribes in 6 Indian States: Arunachal Pradesh, Assam, Manipur, Meghalaya, Mizoram and Nagaland

Nagas in Myanmar
Nagas in Myanmar are mostly found in Sagaing Division and Kachin state. The Naga territory in Myanmar is marked by Kabaw valley in the south bordering to the Chin state, the Kachin on the north and the Burmese on the east.

The Major Naga ethnic groups in Myanmar are:

   Konyak
   Lainong
   Makury
   Nokko (Khiamniungan) 
   Para
   Somra Tangkhul
   Tangshang
   Anāl Naga

Some other minor Naga groups are Lamkang, Moyon, Koka, Longphuri, Paung Nyuan, etc

The townships which are inhabited by the Nagas are:
 Homalin
 Lahe with Tanbakwe sub-township
 Layshi with Mowailut sub-township and Somra sub-township
 Hkamti
 Nanyun with Pangsau and Dunghi sub-township
 Tamu of Sagaing Division and
 Tanai of Kachin state

Anal and Moyon are mainly found in Tamu township on the south and a few Somra Nagas are also found in and around Tamu bordering to Layshi jurisdiction. Makury, Para and Somra tribes are mainly found in Layshi township. Makury Nagas and a few Somra Nagas are also found in Homalin township. Lahe is highly populated by Konyak, Nokko, Lainong and Makury tribes. Nanyun on the north is the home of Tangshang tribe which comprises more than 54 sub-dialect groups. Homlin township is highly populated by the considered lost tribes (Red Shans). But Kukis, Burmese, Chinese and Indians are also found there. Hkamti township is populated altogether by all the Naga tribes majority and with a number of Burmese, Shans, Chinese and Indians. Tanai in Kachin state of Myanmar is inhabited by the Tangshang Nagas among the Kachin people.

Gallery

See also
History of the Nagas
List of Naga tribes
List of Naga languages
List of Naga people

References

Further reading
Drouyer, A. Isabel, Drouyer René, " THE NAGAS: MEMORIES OF HEADHUNTERS- Indo-Burmese Borderlands vol.1"; White Lotus, 2016, .
 Wettstein, Marion. 2014. Naga Textiles: Design, Technique, Meaning and Effect of a Local Craft Tradition in Northeast India. Arnoldsche, Stuttgart 2014, .
 von Stockhausen, Alban. 2014. Imag(in)ing the Nagas: The Pictorial Ethnography of Hans-Eberhard Kauffmann and Christoph von Fürer-Haimendorf. Arnoldsche, Stuttgart 2014, .
Shongzan, Mayaso, "A Portrait of the Tangkhul Nagas"; Exodus, 2013, .
Stirn, Aglaja & Peter van Ham. The Hidden world of the Naga: Living Traditions in Northeast India. London: Prestel.
Oppitz, Michael, Thomas Kaiser, Alban von Stockhausen & Marion Wettstein. 2008. Naga Identities: Changing Local Cultures in the Northeast of India. Gent: Snoeck Publishers.
Kunz, Richard & Vibha Joshi. 2008. Naga – A Forgotten Mountain Region Rediscovered. Basel: Merian.

 Shimray, Atai, A.S. - "Let freedom ring?: Story of Naga nationalism".

Novels
 Ben Doherty, Nagaland, Wild Dingo Press, Melbourne, 2018, .

External links

 Official site of Nagaland state government
 Photos of Nagas in Burma by Goto Osami
 Photos of Nagas by Pablo Bartholomew
 Article "Textile & Bead Art of Nagaland"
 National Geographic Why These Headhunters Converted to Christianity
 Naga National Council's Official site

 
Sino-Tibetan-speaking people
Ethnic groups in Northeast India
Indigenous peoples of South Asia
Social groups of Assam
Headhunting
Scheduled Tribes of Nagaland
Ethnic groups in South Asia
Ethnic groups divided by international borders
North Borneo Self-government Day is a self-government day celebrated on 31 August every year by the state of Sabah in Malaysia. Since 2012, the holiday has been received widely by the Sabah state government and the citizens of Sabah, as the Hari Merdeka was not the right celebration day for the state.

While North Borneo Self-government Day is often referred to as 'Independence Day', this is strictly speaking incorrect, since British legislation on North Borneo's self-government did not provide for its independence prior to it joining to form the federation of Malaysia. In 2018, the Borneo Heritage Foundation (BHF) has called the state government to gazette the day as "Sabah Day" and declare it as a state holiday.

Sabah Day will be celebrated for the first time since 1963 by 2022 and beyond, after the state government approved the proposal to gazette 31 August as "Sabah Day" in 2021. This will replacing the current Hari Merdeka that been celebrated widely in Sabah for a long time.

Background 
After the end of the World War II, the territory was administered by the British Military Administration which later transferred to the Crown Colony government in 1946 as the British North Borneo Chartered Company facing a difficulties due to the high cost to reconstructing North Borneo. The task to reconstructing the territory was later taken by the Crown colony government with the first Crown Colony Governor appointed was Edward Twining on 5 May 1949. Ralph Hone succeeded him to continue the reconstruction of the territory and later Roland Turnbull until the last Crown Colony governor of William Goode. After all the reconstruction projects been completed, the Crown Colony government later decided to grant a self-government to the territory on 31 August 1963, which is 16 days before the establishment of the Federation of Malaysia on 16 September 1963.

Relationship with Hari Merdeka 
North Borneo Self-government Day, 31 August, also happens to be Hari Merdeka (Independence Day), a national day of Malaysia commemorating the independence of the Federation of Malaya from British colonial rule in 1957. The Borneo Heritage Foundation and Sabah DAP have stated that they will be celebrating 'Sabah Independence Day' instead of Hari Merdeka on that day.

Starting from 2015, as was stated by the Minister of Communication and Multimedia Ahmad Shabery Cheek, the Independence Day celebration is likely to be held without mentioning the number of years to prevent the people in Sabah and Sarawak from being isolated if the number of independence anniversaries was stated. However, the Minister of Land Development of Sarawak Tan Sri Datuk Amar Dr James Masing reminded that since 16 September had been declared as Malaysia Day, it should be the rallying point for the nation's unity. He added "Everyone now knows that 31 August is Malaya's and Sabah's Independence Day… it's not our (Sarawak) independence day. They can celebrate it both in Malaya and in Sabah as they have the same Independence Day date, and we can join them there if they invite us. We must right the wrong". Masing was commenting on Shabery Cheek’s recent proposal that Malaysia should continue to commemorate 31 August as its Independence Day, without mentioning the anniversary year.

See also 
 Merdeka Day
 Sarawak Day
 Malaysia Day

References 

History of North Borneo
History of Sabah
Public holidays in Malaysia
Sabah
August observances The Bankruptcy Act of 1800 was the first piece of federal legislation in the United States surrounding bankruptcy. The act was passed in response to a decade of periodic financial crises and commercial failures. It was modeled after English practice. The act placed the bankrupt estate under the control of a commissioner chosen by the district judge. The debt would be forgiven if two-thirds of creditors (by both number and dollar amount) agreed to forgive the remaining debt. Only merchants could petition a creditor to file a case under the provisions of the act. 

Before independence, bankruptcy law in the Thirteen Colonies followed English common law. After multiple wars, including the Seven Years' War and the American Revolutionary War, debt became more common not only at a national level but also in personal affairs. With this change came a shift in perspective surrounding debt. Instead of viewing it as a moral flaw, as English policy did, it became known as bad luck or a result of unfortunate events. By setting up a separate system for debtors and creditors, the United States attempted to curb the number of bankrupt citizens being put in jail. The act was meant as a temporary measure with a five-year sunset clause. Congress repealed the act in 1803.

English policy in the Thirteen Colonies
Prior to independence, policies concerning bankruptcy in the Thirteen Colonies followed English common law. In the late eighteenth century, bankruptcy was seen as a moral failure in England. People were expected to keep their affairs in order and any deviance from upright economic standing was considered a personal fault. Individuals who were unable to pay back their debts had their property confiscated and assigned to the creditor, or were imprisoned.

United States policy before the act
In the years following American independence, the nation accrued significant debt as a result of the Seven Years' War and the American Revolutionary War. The national debt destabilized the economy and resulted in higher debts for private citizens. As debt became more common, the nation did not abandon English practice, though it was often modified in the arrangements between debtors and creditors.

Policy changes
The act provided for creditors to file bankruptcy against those who could not pay their debts. Once filed, bankruptcy cases were sent to district judges who would pick specific administrators separate from themselves to look over the cases and help facilitate the payments and legal ramifications. The debt would be forgiven if two-thirds of the creditors, in both number and amount owed, agreed to forgive the remaining debt. This system was intended to help individuals manage their debt and have a middle man to keep creditors from hastily throwing their debtors in jail. This system was not available to all people; during the three years that this act was used, only merchants were eligible to have creditors forgive their debt in this fashion.

Repeal of the act
Many of the commissioners appointed to oversee the bankruptcies did not keep track of all the information. When President James Monroe asked for a report on how this act had played out, many reported that they had either not kept their paperwork in order or did not have any to begin with. This allowed for a large amount of dishonesty and fraud. Administrators were able to pocket money or use it for other purposes with very little judicial oversight. Many debtors were not able to be released from their creditors even after their cases had been filed. In addition, many bankrupt individuals hid different assets that they owned to keep them from being taken or used to pay back the money that they owed. Those who were not eligible had no chance to work off the money, and even those who were eligible had to hope that their creditor would file the case and be willing to forgive the debt. In totality, many people were further thrust into debt, and the act did not serve the purpose of lowering economic failure for the nation. As a result, Congress repealed the act in 1803, two years before it expired.

See also
 History of bankruptcy law in the United States
 Bankruptcy in the United States

References

External links
Original text of the bill from the Library of Congress.

United States bankruptcy legislation
1800 in American law
History of bankruptcy law
United States repealed legislation