68-676: The Mao people are a Tibeto-Burman major ethnic group constituting the Nagas inhabiting the northern part of Manipur and some parts of Nagaland in Northeast India . George van Driem put the Mao language as one of the Angami-Pochuri languages, classified as an independent branch of the Tibeto-Burman languages. Although classification differs in most other accounts, it is considered as one of
136-480: A Central branch of Tibeto-Burman based on morphological evidence. Roger Blench and Mark Post (2011) list a number of divergent languages of Arunachal Pradesh , in northeastern India, that might have non-Tibeto-Burman substrates, or could even be non-Tibeto-Burman language isolates : Blench and Post believe the remaining languages with these substratal characteristics are more clearly Sino-Tibetan: Notes Bibliography Rengma The Rengma Naga are
204-730: A Tibeto-Burman ethnic group inhabiting the Northeast Indian states of Nagaland and Assam . According to the 2011 Census of India, the population of Rengmas in Nagaland stands at 62,951 and the population of Rengmas in Assam is around 22,000. Tseminyü District is the headquarters of the Rengmas in Nagaland and the headquarters of the Rengmas in Assam is located at Phentsero/Karenga Village. According to
272-492: A belief that the Nagas at one point of time settled here and later dispersed to their present areas of habitation, but not before erecting monuments that would signify their communion and a pledge to reunite in the future. The village of Makhel and the surrounding areas have several historical as well as mythological monuments and relics that are of interest to ethnographers, historians and cultural anthropologists. The significance of
340-405: A gourd, hollowed it out and put some pebbles into the dried shell. He tied it to Okhe ’s waist while it was asleep. He then took his bugle, made from the long stem of a tubular plant called 'makhi', and sounded it sharply into Okhe ’s ears. On hearing the loud bugle, Okhe leaped to its feet and fled. As the pebbles made a sound in the gourd shell with its every leap, Okhe fled and fled until it
408-512: A hide, it was thought that the scroll was nibbled away by mice. Later, suspicion arose that the two older brothers might have conspired to deprive their brother of the script as later interactions among the brothers showed the reluctance of the two older siblings to accept their youngest brother as an equal. Similar stories are shared by many of the unrelated ethnic groups such as the Khasis , Kukis and several Naga people . A very persuasive hypothesis
476-566: A long period, leaving their affiliations difficult to determine. The grouping of the Bai language , with one million speakers in Yunnan, is particularly controversial, with some workers suggesting that it is a sister language to Chinese. The Naxi language of northern Yunnan is usually included in Lolo-Burmese, though other scholars prefer to leave it unclassified. The hills of northwestern Sichuan are home to
544-416: A thin zigzag pattern in red at the edges. Alungtsu is a cloth for well-to-do men, who have not yet offered a great feast. Teri Phiketsu is a shawl , which requires the wearer to perform the head hunting ceremony. Rengmas make yellow dye from the flowers of a tree, and also practice painting on clothes. The harvest festival of the Rengmas is called Ngada. It is an eight-day Ngada festival that marks
612-484: A twig, called prodzii in Mao language. Orah , being a benign being, was more compassionate towards the youngest brother Omei who had to face bullying from Okhe , the ferocious brother, as he could not match the physical strength of the latter. So, unlike the version which has the mother instructing the youngest son to use an arrow, it was the second brother Orah who instructed his younger brother Omei to use an arrow to hit
680-580: A valid subgroup in its own right. Most of the Tibeto-Burman languages are spoken in remote mountain areas, which has hampered their study. Many lack a written standard. It is generally easier to identify a language as Tibeto-Burman than to determine its precise relationship with other languages of the group. The subgroupings that have been established with certainty number several dozen, ranging from well-studied groups of dozens of languages with millions of speakers to several isolates , some only discovered in
748-625: Is Burmese , the national language of Myanmar, with over 32 million speakers and a literary tradition dating from the early 12th century. It is one of the Lolo-Burmese languages , an intensively studied and well-defined group comprising approximately 100 languages spoken in Myanmar and the highlands of Thailand, Laos, Vietnam, and southwest China . Major languages include the Loloish languages , with two million speakers in western Sichuan and northern Yunnan ,
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#1732884346346816-643: Is an extensive literature in Classical Tibetan dating from the 8th century. The Tibetic languages are usually grouped with the smaller East Bodish languages of Bhutan and Arunachal Pradesh as the Bodish group. Many diverse Tibeto-Burman languages are spoken on the southern slopes of the Himalayas. Sizable groups that have been identified are the West Himalayish languages of Himachal Pradesh and western Nepal,
884-494: Is central to the family in that it contains features of many of the other branches, and is also located around the center of the Tibeto-Burman-speaking area. Since Benedict (1972), many languages previously inadequately documented have received more attention with the publication of new grammars, dictionaries, and wordlists. This new research has greatly benefited comparative work, and Bradley (2002) incorporates much of
952-630: Is known from inscriptions using a variant of the Gupta script . The Tangut language of the 12th century Western Xia of northern China is preserved in numerous texts written in the Chinese-inspired Tangut script . Over eight million people in the Tibetan Plateau and neighbouring areas in Baltistan , Ladakh , Nepal , Sikkim and Bhutan speak one of several related Tibetic languages . There
1020-448: Is now accepted by most linguists, with a few exceptions such as Roy Andrew Miller and Christopher Beckwith . More recent controversy has centred on the proposed primary branching of Sino-Tibetan into Chinese and Tibeto-Burman subgroups. In spite of the popularity of this classification, first proposed by Kuhn and Conrady, and also promoted by Paul Benedict (1972) and later James Matisoff , Tibeto-Burman has not been demonstrated to be
1088-495: Is spoken in an area from eastern Nepal to western Bhutan. Most of the languages of Bhutan are Bodish, but it also has three small isolates, 'Ole ("Black Mountain Monpa"), Lhokpu and Gongduk and a larger community of speakers of Tshangla . The Tani languages include most of the Tibeto-Burman languages of Arunachal Pradesh and adjacent areas of Tibet. The remaining languages of Arunachal Pradesh are much more diverse, belonging to
1156-502: Is that "these stories represent a tribal memory of time when they were associated with a literate civilization, perhaps in Southeast Asia or China , before their migration to India . Being peripheral to that civilization, they were unable to preserve its literacy skills once their migrations began." The Mao village of Makhel holds a central place in Naga tradition in connection with
1224-460: Is then divided into several branches, some of them geographic conveniences rather than linguistic proposals: Matisoff makes no claim that the families in the Kamarupan or Himalayish branches have a special relationship to one another other than a geographic one. They are intended rather as categories of convenience pending more detailed comparative work. Matisoff also notes that Jingpho–Nungish–Luish
1292-678: The Akha language and Hani languages , with two million speakers in southern Yunnan, eastern Myanmar, Laos and Vietnam, and Lisu and Lahu in Yunnan, northern Myanmar and northern Thailand. All languages of the Loloish subgroup show significant Austroasiatic influence. The Pai-lang songs, transcribed in Chinese characters in the 1st century, appear to record words from a Lolo-Burmese language, but arranged in Chinese order. The Tibeto-Burman languages of south-west China have been heavily influenced by Chinese over
1360-649: The Jingpho–Luish languages , including Jingpho with nearly a million speakers. The Brahmaputran or Sal languages include at least the Boro–Garo and Konyak languages , spoken in an area stretching from northern Myanmar through the Indian states of Nagaland , Meghalaya , and Tripura , and are often considered to include the Jingpho–Luish group. The border highlands of Nagaland , Manipur and western Myanmar are home to
1428-473: The Songlin and Chamdo languages , both of which were only described in the 2010s. New Tibeto-Burman languages continue to be recognized, some not closely related to other languages. Distinct languages only recognized in the 2010s include Koki Naga . Randy LaPolla (2003) proposed a Rung branch of Tibeto-Burman, based on morphological evidence, but this is not widely accepted. Scott DeLancey (2015) proposed
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#17328843463461496-591: The Southeast Asian Massif ("Zomia") as well as parts of East Asia and South Asia . Around 60 million people speak Tibeto-Burman languages. The name derives from the most widely spoken of these languages, Burmese and the Tibetic languages , which also have extensive literary traditions, dating from the 12th and 7th centuries respectively. Most of the other languages are spoken by much smaller communities, and many of them have not been described in detail. Though
1564-659: The Tamangic languages of western Nepal, including Tamang with one million speakers, and the Kiranti languages of eastern Nepal. The remaining groups are small, with several isolates. The Newar language (Nepal Bhasa) of central Nepal has a million speakers and literature dating from the 12th century, and nearly a million people speak Magaric languages , but the rest have small speech communities. Other isolates and small groups in Nepal are Dura , Raji–Raute , Chepangic and Dhimalish . Lepcha
1632-514: The Yunnan region of China in ancient times. The Rengmas have come under pressure from militant factions, a hidden policy adopted by people between various ethnic groups interest and unity, and have retaliated by forming their own counter-militancy groupings, leading to ethnic killings and polarization in Karbi-Anglong, and the plight of both Karbis and Rengmas to relief camps. Parallel to the Rengmas,
1700-564: The 21st century but in danger of extinction. These subgroups are here surveyed on a geographical basis. The southernmost group is the Karen languages , spoken by three million people on both sides of the Burma–Thailand border. They differ from all other Tibeto-Burman languages (except Bai) in having a subject–verb–object word order, attributed to contact with Tai–Kadai and Austroasiatic languages . The most widely spoken Tibeto-Burman language
1768-699: The Dayang northwards, or that of the Rengmas migrating westwards to the Mikir Hills....." In page xix of the same book states, "The Rengmas thus migrated from the Kezami-Angami country, throwing out the Naked Rengmas eastwards to Melomi, and ultimately sending the bigger portion of the tribe westwards to the Mikir Hills." ( ISBN 978-8120617308 ) The Rengmas claim that they are native or aborigines of Karbi-Anglong. Karbi oral history claim that they immigrated from
1836-573: The Kukis, who have an anti-Naga tendency in the last few decades, also have militant groups active in Karbi-Anglong fighting for the rights of their ethnic group . The Rengma Nagas are divided into two groups: the Eastern Rengmas and the Western Rengmas. The Rengmas are experts in terrace cultivation . The traditional Rengma clothing consists of various types of clothes, which are indicative of
1904-709: The Mao Naga, the Poumais , the Marams , the Thangals and the Zeliangrongs , who moved westward, eastward and southward, do not have knowledge or mention of the place in their folklore. It is quite probable that the northern ethnic group, when they dispersed from Makhel , took the Khezhakenoma route and lived there for a period of time. The second major wave of migration can be adduced from
1972-611: The Mao, Poumai , Maram , Thangal , Angami , Chakhesang , Rengma , Lotha , Sema and the Zeliangrong people. The belief of Makhel origin is also shared by some other groups in some accounts. While some of the ethnic groups who are situated farther away from Makhel have fuzzy accounts of the particular place, the Maos, Poumais , Marams , Angamis , Chakhesangs and the Zeliangrongs , clearly indicate Makhel as their place of origin, which properly understood means that they once lived at
2040-622: The Rengma Naga in the vicinity of Mohung Dehooa, on his way to the Angami Hills. Butler opines that no revenue settlement was ever made or written agreement taken from them to pay the revenue, till February 1847. Mr. Sub-Assistant was deputed in December 1847, to enter the Rengma hills from Golaghat; but after visiting many villages, he found the country so heavy and impassable from the dense wet jungles and
2108-572: The basis of vocabulary and typological features shared with Chinese. Jean Przyluski introduced the term sino-tibétain (Sino-Tibetan) as the title of his chapter on the group in Antoine Meillet and Marcel Cohen 's Les Langues du Monde in 1924. The Tai languages have not been included in most Western accounts of Sino-Tibetan since the Second World War, though many Chinese linguists still include them. The link between Tibeto-Burman and Chinese
Mao people (India) - Misplaced Pages Continue
2176-438: The beliefs and mythologies that are associated with it is that they help us to understand and to piece together their past which is otherwise shrouded in obscure and unrelated stories and legends. Many scholars and writers have tried to piece together the folklores of the Naga people to construct an intelligible map of migration to their present habitat. Most of these accounts differ in details, as also in their conclusions. However,
2244-641: The book 'Travels in Assam' written by John Butler specifically mentioned on page number 126 that beyond the Kuleanee river the Rengmah (sic) boundary commences, and terminates with the Dhunseeree (sic) river, separating Now-Gong from the Seebsaghur (sic) district. John Butler writes in 'Traves in Assam' on page number 121 that in 1839 Mr. Grange, Sub-Assistant Commissioner seems to have been the first European officer, who met
2312-399: The classification of Sino-Tibetan and Tibeto-Burman languages, Shafer (1955) and Benedict (1972) , which were actually produced in the 1930s and 1940s respectively. Shafer's tentative classification took an agnostic position and did not recognize Tibeto-Burman, but placed Chinese (Sinitic) on the same level as the other branches of a Sino-Tibetan family. He retained Tai–Kadai (Daic) within
2380-486: The division of Sino-Tibetan into Sinitic and Tibeto-Burman branches (e.g. Benedict, Matisoff) is widely used, some historical linguists criticize this classification, as the non-Sinitic Sino-Tibetan languages lack any shared innovations in phonology or morphology to show that they comprise a clade of the phylogenetic tree . During the 18th century, several scholars noticed parallels between Tibetan and Burmese, both languages with extensive literary traditions. In
2448-534: The eldest and Omei the youngest. Life went on and many years passed. In her old age, the mother became weak and fell ill. Each of her sons took turns to stay at home and care for her while the other two went away for daily activities in the forests gathering food. The story goes that on the day Okhe stayed at home with the mother, he pestered her by pointing at all parts of her body saying it would eat such and such part after her death. On other days when Orah took his turn to nurse her, her illness grew worse. When it
2516-410: The end of the agricultural season. Ngadah is celebrated just after the harvest, towards the end of November. The village high priest ( Phesengu ) announces the date of commencement of the festival. The schedule of the festival is as follows: During Ngadah, the Rengmas also perform a folk dance, with traditional warrior attire. The Rengma people bury their dead, and place the spear and the shield of
2584-924: The family as uniting the Gangetic and Lohitic branches of Max Müller 's Turanian , a huge family consisting of all the Eurasian languages except the Semitic , "Aryan" ( Indo-European ) and Chinese languages. The third volume of the Linguistic Survey of India was devoted to the Tibeto-Burman languages of British India . Julius Klaproth had noted in 1823 that Burmese, Tibetan and Chinese all shared common basic vocabulary , but that Thai , Mon and Vietnamese were quite different. Several authors, including Ernst Kuhn in 1883 and August Conrady in 1896, described an "Indo-Chinese" family consisting of two branches, Tibeto-Burman and Chinese-Siamese. The Tai languages were included on
2652-488: The family, allegedly at the insistence of colleagues, despite his personal belief that they were not related. A very influential, although also tentative, classification is that of Benedict (1972) , which was actually written around 1941. Like Shafer's work, this drew on the data assembled by the Sino-Tibetan Philology Project, which was directed by Shafer and Benedict in turn. Benedict envisaged Chinese as
2720-416: The first family to branch off, followed by Karen. The Tibeto-Burman family is then divided into seven primary branches: James Matisoff proposes a modification of Benedict that demoted Karen but kept the divergent position of Sinitic. Of the 7 branches within Tibeto-Burman, 2 branches (Baic and Karenic) have SVO -order languages, whereas all the other 5 branches have SOV -order languages. Tibeto-Burman
2788-692: The folklores narrated by the Aos , some of the Konyaks , and a section of the Chang people. The Aos in their folklore narrate how they emerged from stones called Lungterok (meaning six stones in Ao language ) at Chongliyimti which is in the present Sangtam area. Collectively claimed as the Chongliyimti clan, they are widely spread in different areas in the northern side of the Naga country. These waves of migration are believed to be
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2856-433: The following century, Brian Houghton Hodgson collected a wealth of data on the non-literary languages of the Himalayas and northeast India, noting that many of these were related to Tibetan and Burmese. Others identified related languages in the highlands of Southeast Asia and south-west China. The name "Tibeto-Burman" was first applied to this group in 1856 by James Logan , who added Karen in 1858. Charles Forbes viewed
2924-647: The foot of a wild pear tree, which is believed to be the sacred pear tree standing at Shajouba, about a kilometer away from Makhel , and made a pact to come together one day. The ethnic groups that went northwards such as the Angamis , the Chakhesangs , the Rengmas , the Lothas and the Semas mention Khezhakenoma also as a place where they had once lived. The rest of the groups such as
2992-464: The instruction of the mother. For the purpose, she set up three stone monoliths as the target, one for each of them, and decided that the one who reached or touched it first would be the heir to the motherland. In the first contest, Okhe overtook the other two, and reached the target first. However, their mother objected to it and accused Okhe of making an earlier, and therefore false, start as she wanted her favourite and youngest son, Omei , to inherit
3060-502: The languages forming the Naga genus of the Tibeto-Burman subfamily of the Sino-Tibetan family. It displays a lot of variations in tonality, spelling and pronunciation among the Mao villages, suggesting a lack of interaction in the past. Many of the physical and metaphysical objects are referred to by different names by different villages. The degree of variation gets considerably widened with
3128-522: The local traditions, the Rengmas and the Lothas (or Lhotas) were once part of a single ethnic group . There are also oral records of a mighty struggle between the combined Rengma villages, and the Lotha village of Phiro. There are records of the Rengmas' conflict with the Angami Nagas . Slavery used to be a practice among the Rengmas, and the slaves were known by the names menugetenyu and itsakesa . By
3196-417: The long tubular water drum below. Thinking this was the opportunity, it dived in only to find that it was full of water. The splash woke up Omei and thereafter he began to think of ways to get rid of his menacing brother. Seemingly, with all innocence, he asked Okhe what it feared the most. Okhe replied that nothing could frighten him except the sound of a booming thunder. After getting the cue, Omei took
3264-444: The mother was not there, it enquired of Omei about her. Omei told him the truth about their mother's death, but wouldn't divulge where he buried her. Okhe pawed and dug at all places to find the mother's body, but could not find it. He had missed the hearth place as it did not occur to him that she could be buried under the hearth. From thereon, the tradition that the family can bury their dead beneath their hearth originated, though
3332-411: The motherland. She then instructed Omei to create a bow and how he should reached the target with an arrow. In the contest, Omei , with the help of his bow, reached the target with an arrow and thus claimed his right as the heir to the motherland to which the mother agreed. A variation of the second version says that the contest happened after the mother died. The target was a bunch of leaves rolled on
3400-563: The neighbouring dialect groups such as the Poumai and the Angami , although the Maos can inter-communicate fully with many of the villages in the Poumai group and to a certain extent in the Angami group. In popular Mao folklore, there is a story transmitted through an old folksong which says that each of the three brothers descended from the first man was given a language and a script scrolled on three different materials by their father. The eldest son
3468-551: The newer data. George van Driem rejects the primary split of Sinitic, making Tibeto-Burman synonymous with Sino-Tibetan. The internal structure of Tibeto-Burman is tentatively classified as follows by Matisoff (2015: xxxii, 1123–1127) in the final release of the Sino-Tibetan Etymological Dictionary and Thesaurus (STEDT). The classification of Tujia is difficult due to extensive borrowing. Other unclassified Tibeto-Burman languages include Basum and
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#17328843463463536-423: The one thing that has gained wide acceptance and currency is the view that they came to their present habitat in waves of migration, of which two major waves are fairly detailed. The more numerous group of these two waves of migration point to the Mao village of Makhel ( Makhrai Rabu in Mao language), and also to Khezhakenoma , a Chakhesang village, 7-8 kilometres northward of Makhel . Included in this group are
3604-695: The place and moved away from there to their present areas of habitation. The groups which claim the Makhel origin are collectively called the Tenyimis . However, some more ethnic groups have come to share the legends of Makhel which did not figure originally in the Tenyimi group. Although the ancestors of the ethnic group at one point of time, come and lived at Makhel and the surrounding areas, population increase must have made them to push outwards to find new habitations. In popular folklore, before departing, they converged at
3672-421: The practice is not common. Over time, conflict of interest arose among the three brothers. Okhe was always looking for an opportunity to harm his youngest brother with the intention of making him its meal. Omei , wary of his brother's intentions, created a sleeping place high up on the roof beyond the reach of Okhe . One day, when Omei was asleep, Okhe came into the house and saw his brother's reflection in
3740-446: The small Ao , Angami–Pochuri , Tangkhulic , and Zeme groups of languages, as well as the Karbi language . Meithei , the main language of Manipur with 1.4 million speakers, is sometimes linked with the 50 or so Kuki-Chin languages are spoken in Mizoram and the Chin State of Myanmar. The Mru language is spoken by a small group in the Chittagong Hill Tracts between Bangladesh and Myanmar. There have been two milestones in
3808-403: The small Qiangic and Rgyalrongic groups of languages, which preserve many archaic features. The most easterly Tibeto-Burman language is Tujia , spoken in the Wuling Mountains on the borders of Hunan, Hubei, Guizhou and Chongqing. Two historical languages are believed to be Tibeto-Burman, but their precise affiliation is uncertain. The Pyu language of central Myanmar in the first centuries
3876-426: The small Siangic , Kho-Bwa (or Kamengic), Hruso , Miju and Digaro languages (or Mishmic) groups. These groups have relatively little Tibeto-Burman vocabulary, and Bench and Post dispute their inclusion in Sino-Tibetan. The greatest variety of languages and subgroups is found in the highlands stretching from northern Myanmar to northeast India. Northern Myanmar is home to the small Nungish group, as well as
3944-456: The soup, the mother got better and thereafter asked for more of it. Time passed, and unfortunately the old mother died on a day when Omei was with her. Omei buried her under the family hearth as his mother instructed him to do before her death, and put the hearth stones back into place so as to make it look like nothing happened. He also dug at various places so that fresh earth could be seen everywhere. When Okhe came back home and noticed that
4012-435: The status and position of the weavers. A man who has not been able to offer a great feast, or has never killed an enemy may wear an ordinary type of cloth called Rhikho . Rhikho is a white cloth with four narrow black bands. The number of black bands varies with the age of the wearer. Moyet tsu is another ordinary type of cloth, worn by the young men. It is a dark blue cloth with a very broad median band, and embroidered with
4080-400: The tail-end of a long migration of a much larger group which started from the confluence of Mongolia and China and spread out over south-east Asia , Tibet and the north-eastern part of South Asia in prehistoric times. The village of Makhel and the surrounding areas in the heart of the land of the Maos are an ethnographer's delight and an open invitation to archaeologists too because of
4148-433: The target. Omei did as he was instructed and claimed his right to the heartland or motherland. The three menhirs at Chazhilophi (near Makhel village), representing Tiger, Spirit and Man were erected in commemoration of the three brothers who once lived together. Tibeto-Burman The Tibeto-Burman languages are the non- Sinitic members of the Sino-Tibetan language family , over 400 of which are spoken throughout
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#17328843463464216-411: The time the British arrived in the Naga region, the slavery was a declining practice, and no Rengma appears to have been a slave during this time. In Assam, the Rengma people are found in the Karbi-Anglong , the then Mikir Hills. The Rengmas migrated to the then Mikir Hills in the early part of 1800. The migration of the Rengmas can be traced in the books written by JP Mills, ICS on the following: In
4284-489: The various artifacts present and the never ending stories and legends associated with them. There is a legend in Mao folklore which tells of the first woman named Dziilimosiiro (Dziilimosiia to some others according to variation in the dialect) from whom the whole of mankind has descended. One day a column of clouds enveloped her while she was asleep under a banyan tree, and she conceived. She gave birth to 'Okhe' (Tiger), 'Orah' (God) and 'Omei' (Man), in that order with Okhe as
4352-399: The western Rengmas migrated north-west to the Mikir Hills, where they are still living." ( ISBN 978-0404158705 ) The book "The Lhota Nagas" written by JP Mills, ICS in 1922 in page xiv of the Introduction states, "Indeed it is now no longer quite clear whether this chief was a Lhota our a Rengma, and whether he protected against the pursuing Angamis the rearguard of the Lhotas crossing
4420-445: Was Omei ’s turn to care for her, the mother was happy because he took good care of her. The mother dreaded the day when Okhe and Orah would take their turn to nurse her. As her condition grew worse, Omei thought to himself that he should do something to let her die peacefully on a day when he was with her. So, he collected some chillies which grew in the wild and cooked it into a soup thinking that it would slowly kill her. On taking
4488-410: Was deep into the dark jungle in the western hills ( Evele ). In the meantime, Orah decided to go to the south ( Kashiilei ) where the sun was warm, in the lowland valley. Thus, the three brothers went their own ways. In another version, it is said that the conflict over who would inherit the motherland (called the ‘navel’ of the earth, meaning the middle ground) was resolved through a contest—a race—on
4556-406: Was forced to return to the plains at Kageerunga (sic). He again met the Rengma Naga and the first revenue settlement with the Rengma Naga villages discovered thirty-two in number and was successfully paid. "The Rengma Nagas" written by JP Mills, MA, Indian Civil Service, Honorary Director of Ethnography Assam in 1936 in Introductory part in page 2 states, "About a hundred years ago or more a body of
4624-414: Was given the script scrolled on a bark, the middle one on a bamboo culm sheath and the youngest on a hide. As the youngest of the brothers, the forefather of the Nagas did not understand the significance of having a script and casually tucked away the scroll at the side of his bed. Over time, the scroll was lost and the Nagas lost a major tool in the advancement of knowledge. Since the script was scrolled on
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