Singing of folksongs is an indispensable part of the social and cultural life of the Ao-Nagas. From time immemorial, the Aos composed meaningful songs and sang them as tribute to gifted leaders, wealthy men, lovers, able warriors, etc.
Let us explore how and when the culture of singing started in Ao society, and the source of inspiration for singing or composing songs. Here is an interesting story that had happened way back at Chungliyimti.
In the village of Chungliyimti there lived a beautiful damsel named Yongyimtenla of the Jamir clan. As was tradition, she used to sleep with a group of friends in the Tsüki (Girl’s dormitory). Legend has it that, during that period, she fell in love with a handsome but strange young man called Süngwa.
They were in love for a long time but Yongyimtenla never saw her lover during the day time and so she was perplexed and suspicious. One day she confided to her Tsükiputsü (Warden of Dormitory) that she would like to marry her beloved Süngwa, but she never saw him during the day time which upset her. The Tsükiputsü suggested that Yongyimtenla should give her lover a shawl as a gift when he visits the next night.
That night Yongyimtenla took a Süremsü (a blue shawl) and gave it to Süngwa. He received the shawl happily and stayed the whole night with her at the dormitory, but as usual, he was gone the next morning before dawn. Later, she too woke up and went to fetch water from the Tzüsen Tzübo (Village pond).
At the pond, as she washed her feet humming Tzüsenjokor, (Tzüsenjokor meaning washing away), a huge tree near the pond, wearing the shawl that she gave Süngwa the night before, bent down towards her and told her to sing a song with him:
“Tzüsenjokar, Tzüsenjokar Tzüsenjokar Laza sürem sena moker Yongyimtenla atzüyimshir medem. Oh Chungliyimtilar meyu temshen aka Matsüngyakla, Kongro yimti ayala.”
Translation:
Washing away, washing away, How charming art thou with that beautiful attire, Yongyimtenla! Your captivating look is like sparkling flowing waterfall.
There might be thousand damsels in Chungliyimti, but none can dethrone thee in beauty. Oh, orchid-like damsel, your beauty illuminates the land.
Yongyimtenla then realized that her lover was a tree. Since then, as taught by the Süngwa tree, the people of Chungliyimti started to compose songs and the culture of singing became an inalienable part of the Ao-Naga social life. Slowly, the importance of song became immense and a new phrase emerged, “One word, One song,”, and most of their conversation took place in the form of songs.
Even at present days whenever a dispute arises, particularly in matter of citizenship in a village or issues of land disputes, the judges, who are the members of the Village Council, would enquire the disputing parties if their claims are authenticated by any song or not. It can be said that the songs have emerged as an arbiter in important disputes.
For instance, to authenticate the story of the emergence of the Ao-Naga ancestors from Longtrok, and their settlement at Chungliyimti, here are two songs out of many:
1. Oh Longtrok o pokar, Tongpok, Longpok, Longjakrep nangbongi Terong junga yuli Chungliyimti mesemoko.
Translation:
After emerging from Longtrok, the descendants of Tongpok, Longpok, and Longjakrep, after becoming a large community, have established the land of Chungliyimti.
2. Oh Chungliyimti Kong nung Mongdang ayimer Ar salangpang nung Nütsüng temang senden angni.
Nutsüng temang senden ali, Tsüngrem kümer Ongangla dang jagi, Amtok amsü wani, Tzüsen tzübo kulemang ta, Tzüsen Tsübo külemteta yuli Orong sakhu agi Yimrong süngsang tuden ako.
Translation:
Oh at Chungliyimti hill, a proclamation was made to all citizens to gather at the Arr Salang (Customary Court). After the citizens had gathered, decided to approach Ongangla, the seer. Through tearing of leaves (Amsü), she foretold their fate and ordered the citizens to worship the Tzüsen Tzübo (pond). The citizens accomplished all that was told to do. And with enemy heads of Oronger, they sanctified Chungliyimti.
Source: Jungmayangla Longkumer, Sociology Department, Nagaland University in “Indian Folklife,” Serial No.33 July 2009.
