Suraj Punj Journal For Multidisciplinary Research ISSN NO: 2394-2886 The Phom Nagas of Tamlu: Advent of Christianity and Impact of Education on the Society Bangben Shukha Student of M.A. History Department of Social Science and Languages Lovely Professional University, Jalandhar Punjab, 144411 Under the guidance of Dr. Dinesh Kumar Assistant Professor, History School of Social Sciences and Languages Lovely Professional University, Jalandhar Punjab, 144411 Abstract This work tries to emphasize the impact of Christianity and education brought by the British helped in shaping the Tamlu society and how western education and the new-found religion helped in eradicating the age-old practice of head-hunting which prevailed till the beginning of the 20th century. This work focuses on the origin of the word ‘Phom’ and how Tamlu village came into existence due to migration of our ancestors from one place to another. Even though the exact date and time could not be located, our past stories has been passed down from generation to generation mainly through poems and folklores which is recited and sung by our people even at present age, speaking volumes of past glories like any other past human glory and civilization. This work also throws light on the pre-colonial and post-colonial social and tribal setup of Tamlu village. Keywords: Phom, Tamlu, Britishers, religion, bahng, education. 1 Volume 9, Issue 5, 2019 Page No: 38 Suraj Punj Journal For Multidisciplinary Research ISSN NO: 2394-2886 Introduction There are 16 major tribes in Nagaland and the Phom Nagas are one of the major tribe in Nagaland, India. They are also called by the name Tamlu and Chingmeinyu. Phom is the name of both the people and their language. Phom language is spoken in the Longleng ditrict of Nagaland. Longleng is the head- quarter of the Phom people. Longleng administrative centre was established in the year 1950, under the administration of the Tuensang district in an area of around 660 square kilometers. Longleng was under Tuensang district but later on it was bifurcated as a separate district on 24th January 2004 by transferring 3 circles namely Tamlu, Yongnyah and Longleng out of Tuensang district through Governrment of Nagaland and gained the status of a full-fledged Revenue District headed by the Deputy Commissioner. Geographically speaking, Longleng is located in the North-eastern part of Nagaland and is bounded by Mon district in the east; Assam’s Srinagar district in the North; Tuensang district in the South and Mokokchung district in the West. The district is mountainous with an area of 1066.80 square kilometres and the boundary of the district is well demarcated by natural rivers such as Dikhu with Mokochung district; Yongmon with Mon district and Nyapa stream with Tuensang district. Presently, there are forty-three villages in Longleng district namely: Ladigarh Yonglok Namha Ngetchongching Shetep Shemnyiuching Apoiji Buranamsang Kongshong (EAC Headquarter) Tamlu (ADC Headquarter) Ametjong Kangching Netnyiuching Tangha Amosen Yongshei Yungja Yongnyah (EAC Headquarter) Shemshang 2 Volume 9, Issue 5, 2019 Page No: 39 Suraj Punj Journal For Multidisciplinary Research ISSN NO: 2394-2886 Chingong Chingshang Michong Phumnyiu Orangkong Yachem (EAC Headquarter) Yaongyimchen Noksosang Hukphang Pongching Pongo Yongphang Sakshi (EAC Headquarter) Yangching Auching Mongkong Hamliakang Oulem Tungkhau Lingtak Hongnyiu Yimchong Alayung Shanglu Except for setting up of an outpost with the establishment of a bungalow by the British government at Tamlu, the rest of the Phom area remained un-administered during the British rule. Dr. E.W. Clark, the first Baptist missionary visited Tamlu village between the years 1881-1883, but he could not preach the gospel of Christianity. It was only on September 22, 1929 that the first 3 Phom converts were baptized and Christianity penetrated into majority of the Phom villages thereafter. The gospel of Christianity was first received by the people of Tamlu village but there was no one who was ready to convert to Christianity that day as they were still inclined to the practice of worship of the sun, the moon, the starts and the sky that was passed down from their ancestors. However, after some few years, six members from Merangkong village and six members from Molung village brought the gospel of Christianity in Tamlu and they arrived at the house of Late. Alaang D.B. The gospel was preached for the second time where the people of Tamlu gathered around the Tangha Bang and listened 3 Volume 9, Issue 5, 2019 Page No: 40 Suraj Punj Journal For Multidisciplinary Research ISSN NO: 2394-2886 to the songs and preachings from the missionaries but even on that day, there was none who was ready to convert. Again after some few years, there was an enlightenment among a few people of Tamlu village where they came to an understanding that in order to march forward and develop the village, it would be better to accept Christianity as their religion. It was a blessing in disguise when Rev. Supongwati Ao from Impur, Mokochung, arrived at Tamlu to preach the gospel of Christianity. It was on the fateful day of 16 December, 1934 when four people were touched by the preaching of Rev. Supongwati Ao and they decided to accept Christianity and became the first Baptist Christians. The first four Baptist Christians of Tamlu village were Late Mr. Khuhpa, Late Mr. Lunglem, Late Mrs. Wangpung and Late Mrs. Shuje. Furthermore, the coming of the Britishers in the Phom areas led to the ending of a head-hunting era. The Britishers imposed strict law and order in order to end the century old practice of headhunting and made peace treaties with the chiefs of Phom villages. The Britshers introduced western education to the Phom areas which was not successful at first as the villagers were unaware of the benefits that education can provide as they had been, for ages, inclined towards farming as agriculture was their main source of income as well as their livelihood. While the parents were away to toil the fields, the older children had to look after their younger siblings and it was difficult for them to concentrate on what the teachers were teaching them and to look after their younger siblings at the same time. Eventually more schools were set up and gradually the parents started sending more children to schools and thus, education also played a very vital role in shaping the Tamlu society as well as the mindset of the people. The Tamlu society had class division and according to which the clothes and ornaments were to be worn. Women did not have any say in social gathering nor were allowed to question her husband. Tamlu society followed a patriarchal system where male was the head of the family and all the properties were given to the males of the family. Women had no right to property but it depended upon her father if he wanted to give her a plot of land as a parting gift after her marriage. Women wore mekhala (sarong) at the bottom and necklaces to cover her top while men wore a tiny piece of cloth to cover his intimate areas. Spears and daos were to be with the men at all times because they had to be ready for war with the enemies at any given point of time. Area of Study The study area will be Tamlu village under the district of Longleng, Nagaland which is situated in the North-eastern part of India. This research will cover the origin of the Phom people, the advent of Christianity and the impact of education in bringing changes to the ancient social norms and practices in a Tamlu village. This research will help revisit the areas where the ancestors of Tamlu first migrated and started to settle and set up villages along their way. 4 Volume 9, Issue 5, 2019 Page No: 41 Suraj Punj Journal For Multidisciplinary Research ISSN NO: 2394-2886 Image: Census map of India 5 Volume 9, Issue 5, 2019 Page No: 42 Suraj Punj Journal For Multidisciplinary Research ISSN NO: 2394-2886 Image: Census map of Nagaland District 6 Volume 9, Issue 5, 2019 Page No: 43 Suraj Punj Journal For Multidisciplinary Research ISSN NO: 2394-2886 Origin of the name ‘Phom’ There are differences even among the native people of Longleng about the origin of the name ‘Phom’. There are various opinions regarding the origin of its name. Some say it is derived from a beautiful woman named ‘Bhumla’ which means ‘the lady of clouds’. Legends say that she and her husband had many offsprings and their descendants were called ‘Phom’. Some say that the name was given by the Britishers after the word ‘Bhum’ which means ‘cloud’. They gave this name because the Phom areas were mostly covered by clouds even on sunny days, especially during winters. Hence, the attribution as “the land of clouds.” There is another narrative regarding the name ‘Phom’. It says that the name ‘Phom’ came from the word ‘Bham’ which means rubber tree. It is said that when the Britishers asked about the name of the tree, the natives replied that it was called ‘Bham’ and thus, the name ‘Phom’ came into existence. The difference in the approach of the origin of the word ‘Phom’ makes it difficult to give definite meaning to the name ‘Phom’ nor it is possible to accurately say to which tradition it actually belongs to but the Phoms accept the name proudly and keep the name ‘Phom’ as theirs. Origin and Evolution of Tamlu Village The origin of Tamlu village dates back to some thousands of years when the people living in Apaihong separated from each other where some group went to seek the beautiful place where the sun rays were in abundance.