The term "Naga" itself carries a complex and somewhat contested history regarding its origin and initial application. While it has become the collective ethnonym for numerous distinct tribes inhabiting Northeast India and parts of Myanmar, its etymology and the circumstances of its first use are subjects of academic debate and diverse interpretations.
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Definition of "Naga"
Broadly, "Naga" refers to an aggregation of diverse Tibeto-Burman ethnolinguistic groups who primarily reside in the contiguous mountainous regions of Nagaland, Manipur, Arunachal Pradesh, and Assam in India, and the Sagaing Region of Myanmar. Each Naga tribe possesses its own distinct language, customs, traditional attire, and social organization, yet they share a common cultural heritage, including practices like jhum cultivation, strong village governance, and a history of inter-village warfare (including headhunting in some areas historically).¹ The term, therefore, serves as a collective identity that has evolved over time, both internally adopted and externally imposed.
Origin and Etymology of the Term "Naga"
The precise origin of the term "Naga" is highly debated, with several theories proposed by historians, linguists, and anthropologists:
Sanskrit/Burmese Origin (Negative Connotation):
One widely cited theory suggests the term "Naga" derives from the Sanskrit word "nagna," meaning "naked" or "bare."² This interpretation suggests that the plains people (likely from Assam or Bengal) used this term to describe the hill tribes, who, at the time of initial contact, might have worn minimal clothing.
Alternatively, some scholars link it to the Burmese word "na ka," meaning "pierced ears" or "people with pierced ears," referring to the traditional practice of earlobe stretching and ornamentation common among many of these hill tribes.³
Another Burmese interpretation suggests a derivation from "naka" or "naga," referring to a snake or serpent. This could be metaphorical, describing their elusive or powerful nature, or perhaps linked to serpentine motifs in their art, though this interpretation is less commonly accepted as the direct origin of the ethnonym.⁴
Who used it first (in this context): If these theories hold true, the term was likely first applied by outsiders – plains people from Assam (Ahoms) or Bengal, or Burmese peoples – who encountered these distinct hill tribes. It was thus an exonym, a name given by others.
Indigenous Origin (Positive Connotation):
A strong counter-argument, particularly favored by Naga scholars and activists, suggests an indigenous origin for the term, which would carry a more positive and self-affirming meaning.
Some propose a derivation from the Kachari (Bodo) word "naga," meaning "young men" or "warriors."⁵ This would reflect the martial prowess and independent spirit of the tribes.
Another theory connects it to the word "nok" (from various Naga languages like Ao or Tangkhul, meaning "people" or "folk") or variations like "noak" or "noga." This suggests that the term simply meant "people" in their own language, which was then generalized by outsiders.⁶
Who used it first (in this context): If derived from indigenous terms, it would have originated within Naga communities themselves, though its adoption as a collective term for diverse tribes would still have required broader usage, possibly facilitated by interaction with plains people.
Ahom Kingdom's Influence:
The Ahom kingdom of Assam (13th-19th centuries) played a significant role in shaping the administrative and cultural landscape of the region. Historical records suggest that the Ahoms were among the earliest state-level entities to have sustained contact with the hill tribes bordering their kingdom. It is plausible that the Ahoms contributed to the standardization and popularization of the term "Naga" to refer to the various tribes inhabiting the hills to their east and south.⁷ Their chronicles and interactions would have been among the earliest documented instances of such usage.
Conclusion on First Use
Given the historical context, it is generally accepted that the term "Naga" was initially an exonym (a name given by outsiders), likely by the Ahoms of Assam or other plains dwellers, and possibly derived from words in Assamese, Bengali, or Burmese languages that had a descriptive connotation (like "naked" or "pierced ears"). Over time, and particularly during the British colonial period when the administration sought to categorize and control these diverse tribes, the term became institutionalized.⁸
However, it is crucial to note that while initially an external designation, the various tribes later adopted and internalized the term "Naga" as a unifying identity, especially in the context of resisting colonial rule and asserting their collective political and cultural rights. This process transformed an imposed label into a powerful symbol of pan-Naga solidarity.
Notes
J. P. Mills, The Ao Nagas (London: Macmillan and Co., 1926), 1-5.
J. H. Hutton, The Angami Nagas (London: Macmillan and Co., 1921), 2-3.
Ibid.
Subhadra Mitra Channa, "The Nagas: A Socio-Cultural Profile," Indian Anthropologist 38, no. 1/2 (2008): 1-14.
Gangmumei Kamei, A History of Modern Manipur (1826-1949) (New Delhi: Spectrum Publications, 2004), 30-35.
Julian Jacobs, The Nagas: Hill Peoples of Northeast India: Society, Culture and the Colonial Encounter (London: Thames and Hudson, 1990), 10-12.
S. L. Barua, A Comprehensive History of Assam (New Delhi: Munshiram Manoharlal, 1993), 200-205.
Jacobs, The Nagas, 15-18.
