The Tikhir tribe is one of the Naga tribes that mostly resides in Nagaland, India. They are listed as a Scheduled Tribe, in the official Census of India.[2]
The Tikhir tribe traces its roots back to the organized settlement known as "TAIMIPHU," situated between the Zingki and Yayi rivers in Shamator Sub-Division. This transition and evolution of their community date back to the 12th and 13th centuries. As the population grew in Taimiphu, the village began to separate and establish more villages, akin to the practices of other Naga tribes. Notable early villages included TUKHIAKIUPONG, POWONG (which had 999 houses before further fragmentation), WONGPHONG, now known as Waphur, among others. This process of fragmentation continued over the centuries, resulting in the establishment of a considerable number of villages. Currently, the Tikhir tribe encompasses 42 villages and five government administrative units, with a population of approximately 52,000 people.
Originally referred to as TUKHIAUU, the Tikhir people underwent a name change during the British ascendancy and the subsequent annexation of the Naga Hills. The British altered the nomenclature to TIKHIR, which has since become the official name of the tribe. It's worth noting that other Naga tribes address and identify the Tikhir people differently, with the Sangtams calling them "Tikhere," the Changs using "Thkhupu," the Khimnungan referring to them as "Chitlihie," the Yimchungers as "Tukhiru," and the Semas (Sumi) historically known as "Tukhemi," as recorded in J.H. Hutton's "The Sema Nagas."
However, due to lack of official recognition from Government of Nagaland are considered sub-tribe of Yimchunger tribe. The word "Tikhir" means "Dew People", meaning they were the first settlers of the place as they brush up the dewdrops.
The Tikhir tribe of northeast India possesses a rich cultural heritage intertwined with a unique history. They are known for their distinct traditions, dialect, and a language called Naga Yimchungru. In the past, the Tikhir were renowned as headhunters, where a man's standing was determined by the number of adversaries he had vanquished. Residing in Nagaland in northeastern India, some Tikhir members also live across the border in Myanmar. A significant portion of the Tikhir community professes Christianity, particularly Baptist and Catholic denominations, owing to the influence of Christian missionaries in Nagaland.
In terms of livelihood, the Tikhir primarily rely on agriculture and hunting for sustenance. However, their relatively small size as a tribe in Nagaland has left them vulnerable to harassment by larger neighboring tribes. They've been compelled to exist under the governance of these neighboring groups, and their territory has been fragmented into various political constituencies. Consequently, they lack elected representation, which has led to challenges across different aspects of life. Tragically, in the mid-1990s, Tikhir villages fell victim to attacks by a larger neighboring tribe, resulting in the loss of numerous Tikhir lives, including children and elderly women, and the destruction of many homes, granaries, and churches.
The Tikhir people's beliefs have evolved significantly with the advent of Christian missionaries. A majority have embraced Christianity, but some continue to incorporate elements of folk religion alongside their Christian faith. It's crucial to support the Tikhir's spiritual growth and encourage collaboration among Tikhir churches to reach out to unreached communities in their region.
Addressing their needs is of utmost importance. The Tikhir require protection from potential threats and aggressors. They also need access to education to improve literacy rates, allowing them to read the Bible independently. Modern amenities such as healthcare, clean water, and electricity would greatly enhance their quality of life.
In prayer, one should seek peace between the Tikhir and neighboring tribes, as well as safety from any future attacks. Advocating for official recognition of the Tikhir tribe and the privileges of full citizenship in India is another vital prayer point. Furthermore, pray for the growth of the church within the Tikhir community, which may eventually lead to the sending of missionaries to reach unreached populations in their region.
This detailed profile information is sourced from Keith Carey and provides valuable insights into the Tikhir tribe's history, challenges, and potential areas for support and development.
Struggle[edit]
In the state of Nagaland, the advent of Christianity brought with it the spread of modern progressive education and increased awareness about social and civic life. Simultaneously, it sowed the seeds of interest and love for one's own tribe. However, the Tikhir people experienced the influence of Christianity and modern education relatively late, with these transformative forces not fully reaching them until the 1950s. Due to their isolation and general lack of progress, the sense of tribal identity among the Tikhir people developed slowly.
This delay played a significant role in the dominance exerted by the Yimchungers, a neighboring tribe that had advanced and embraced change earlier than the Tikhir tribe. During a period when the Naga people as a whole were undergoing a transition towards Christianity and education, the Tikhir people were largely unaware of these progressive changes. The Yimchungers' sense of superiority and advancement allowed them to exercise control and attempt to assimilate the Tikhir people into their tribe in the name of religion, ultimately leading to the adoption of stringent measures.
As a result, local ordinances were passed to prohibit the use of the Tikhir dialect and the recognition of the Tikhir tribe. The Tikhir issue has been marred by tears, blood, and the sacrifice of innocent Tikhir lives as a result of discriminatory acts, violence, and aggression from neighboring tribes. Rather than weakening their resolve, these actions have only strengthened the Tikhir people's determination to fight for their rights.
It wasn't until the 1980s that the Tikhir people organized themselves into a common platform to protect and preserve their common interests. This movement is led by the Tikhir Tribal Council/Hoho (TTC), the Tikhir Students' Union (TSU), the apex student body, the Tikhir Baptist Piti Atukhianti (TBPA), the religious wing, and the Tikhir Women Hoho, the women's wing. These organizations vehemently opposed the oppressive actions of the Yimchungers and successfully removed their influence, as the Tikhir people are naturally fiercely independent.
While the Tikhir people have reestablished their distinct tribe with its own culture, traditions, territory, history, and independent identity, they continue to be denied political or official recognition for reasons that lack a solid foundation.
The existence and continuity of the Tikhir tribe as a separate and unique entity are undeniable, as history attests. It is high time for the Government of Nagaland to accept the inevitable truth that the Tikhir people will not yield to any amount of negotiation, persuasion, force, or violence. They demand official political recognition for the Tikhir Tribe and pray for justice to be served without further delay, as the earlier it happens, the better for all involved.development.
Festival[edit]
The Tsonglaknyi festival, the primary and most significant celebration among the Tikhir tribe, takes place annually from the 9th to the 12th of October. The term 'tsonglaknyi' is composed of two words: 'Tseng,' signifying shield, and 'lak,' denoting sanctification. Tsonglaknyi is fundamentally a festival of shield sanctification, encompassing the consecration of weapons, wealth, valuable assets, and the purification of the male members, particularly in the earlier days when headhunting was a practice. In essence, it's a festival of purification that extends over four days.
Day One (1): The festival's announcement is made by the Village headman three days prior to the event. As soon as this announcement is made, people of all ages gather at the Morung, a communal house, to share tales of adventure and heroism, engage in folk songs, dance, and merrymaking. This gathering serves as a platform for passing on cultural knowledge and nurturing a sense of patriotism and responsibility, especially among the youth. In the past, Morung functioned as an institution for learning.
Day Two (2): The Morung remains a central hub of activity throughout the festival. The activities in the Morung continue, featuring more storytelling about adventures and heroism, folk songs, dancing, and celebrations. Each "khel" (a cluster of houses under one Morung) from the village visits others, dedicating folk songs and dances to each other. The festival fosters a sense of joy and accomplishment for all throughout the year, and it is predominantly led by the male members of the community.
Day Three (3): In the evening, after the dances and visits between khels are concluded, the community reassembles at the Morung. A group of warriors, typically five to seven, don traditional attire and undertake the making of Bamboo Cups. The construction of these cups holds special significance. They must craft the cups in a traditional manner, using the best bamboo available. They climb up the bamboo and bring it down from the uppermost lip. If the bamboo breaks during this process, they consider it an ill omen and proceed to another one. Three individuals cut out the cups in a single stroke each using their dao (machete). After the cups are cut, the marks are inspected. A clean cut is regarded as a positive sign, signifying that they will be victorious and prosperous in the coming year. The water collected from the source of a pre-designated rivulet is then securely tied to the Morung's post for use on the fourth morning.
Day Four (4): Early in the morning, all the men gather their weapons at the Morung, with a particular focus on war shields, spears, daos, bows, and arrows. These weapons are lined up to be sanctified by the Village Priest, typically the oldest man in the community.
The sanctification begins with the selection of the best and largest cock, typically from a well-to-do family. The priest or oldest man observes the cock's behavior as it is killed. If the cock's left leg covers the right leg or the left leg makes the final move as it dies, it is considered a negative sign. Conversely, if the right leg covers the left or the right leg makes the last move, it is taken as a positive sign. A positive sign suggests that the year ahead will bring victory and prosperity. Following the cock's sacrifice, the cock's intestine and heart are removed and placed on an arrow, which is pierced into a specific tree where rivals' heads were traditionally hung. During this ritual, the priest chants to invite the spirits of their rivals to come and consume these organs.
Next comes the sanctification of the weapons. The remaining portions of the cock's internal organs are crushed into pieces and mixed with rice beer and ginger. The priest chants and throws this mixture onto the weapons, which are arranged in front of him. If any of the pieces stick to a particular weapon, it is believed that the owner of that weapon will soon take a rival's head or successfully hunt an animal.
The cock's blood is collected in a cone-shaped banana leaf. Every male participant dips their right finger in the blood to bolster their courage and strength when facing the enemy. The dipped finger is then cleansed with the water brought in the bamboo cups to ward off evil.
The cooked cock is cut into small pieces and distributed to all the men. However, this is not for consumption. The recipients of these pieces further divide and toss them behind their seats to invite the spirits of their enemies to partake, ultimately becoming their victims.
Once all the ritualistic activities in the Morung are completed, the priest proclaims a victory call, which is met with a resounding victory shout from the men, signifying their achievements throughout the year and readiness for the year ahead.
Following the Morung ceremonies, the men disperse to their respective homes, where they sacrifice a cock to sanctify their wealth and valuable assets by sprinkling the blood and internal organs. The cooked flesh is shared with friends, while the females partake in a different meat dish. This ritual is a means of strengthening the community and enhancing their bonds.
The Tsonglaknyi festival is not only renowned for its unique ritualistic practices but also for the grand feasts that bring everyone together. During this time, individuals from all walks of life, young and old, rich and poor, unite in celebration. Affluent families host the less privileged, offering them lunch and gifts, fostering a sense of togetherness. The festival is also a time to reveal potential marriageable couples and symbolizes the final departure of the souls of the departed. It offers an opportunity for reconciliation and self-reflection while emphasizing respect for the elders.
The festival is celebrated with much joy, inviting friends from various backgrounds to join in the festivities. Large portions of pork are distributed to friends and well-wishers, especially those from other tribes. The Tsonglaknyi festival is a time of vibrant celebration, fondly remembered long after its conclusion. Once the festival ends, people return to their daily activities with renewed spirits, better preparedness, and a commitment to achieving greater goals in the upcoming seasons..[3]
Population[edit]
According to the 2011 census, the population of the Tikhir tribe in Nagaland was 7,537.
References
- ^ "Census of India 2011". MHA, Govt of India.
- ^ " Tikhir in India, Here
- ^ "schedule tribe Nagaland, 2001 Census" (PDF).
- ^ http://www.etribaltribune.com/index.php/volume-1/mv1i12/tikhir-tsonglaknyi-festival
- Tikhir "TSONGLAKNYI" Festival, https://www.etribaltribune.com/index.php/volume-1/mv1i12/tikhir-tsonglaknyi-festival#Top