[ Nani Kojin ]
Introduction
Basically, I would like to highlight how and why it was necessary to form a state level organisation, which was later named the Indigenous Faith and Cultural Society of Arunachal Pradesh (IFCSAP), and some of the interesting facts that encountered during the three-month period given to the interim committee to conduct a state level convention to form a state level cultural body as the parent organisation for Arunachal Pradesh.
It may be mentioned here that the IFCSAP was not formed in a day or a month or in a year but it took almost a decade to form the state level organisation. As far as my involvement in this indigenous faith movement is concerned, it goes way back to late eighties and early nineties. In the late eighties, while I came back from college, I was just fully devoted to political party works as a sincere and simple political party worker. I was neither interested in contract works nor in government job, in spite of the fact that both the opportunities were readily available at that time.
In the process, I was fortunate enough to be recognised by then chief minister Gegong Apang and came a bit close to him. At the same time, I had noticed that he was working a lot in preservation and promotion of our indigenous faith and culture, like construction of Donyi-Polo halls (auditoriums) in various places across the state through the state government sponsored NGO named the Arunachal Pradesh Society for Promotion of Art and Culture.
Such activities influenced my tender and youthful mind to think what I could do for preservation, promotion and protection of our indigenous faith and culture. Since my father was one of the renowned priests in the Apatani community, I had a natural tendency to preserve the age-old traditional faith and culture. At the same time, there were lots of incidences, hue and cry over the intrusion alien culture from abroad in our state.
At that time, there were no meder nello, no nyeder namlo, no kargu-gamgi or prayer centre, etc, like today, except a ganging in Pasighat, which was initiated by late Talom Rukbo, the pioneer of the indigenous faith and cultural movement in the year 1986 under the banner of the Donyi Polo Yelam Kebang (DPYK). After the establishment of the ganging in Pasighat under the DPYK, late Talom Rukbo kept contacting me over the telephone to encourage and motivate me to get involved in this movement; in fact, I also conveyed and shared my interest. That regular motivation and contact from Talom Rukbo further enhanced and strengthened my interest towards this movement.
During that period, a few like-minded people also had the feeling that we should have a state level platform for the growth, preservation, promotion and protection of our indigenous faith and culture as a parent body. But no one came forward to initiate. However, discussions continued in closed circles. Meetings after meetings were held. Thus, the process continued, although at a snail’s space. Of course, that time, like-minded people were also limited, unlike the present day, when even local officers were very few in the Itanagar Capital Region. No social media like today, neither mobile phone nor other telephone connectivity was available with many people. The worst part was that the people were hesitant to discuss openly.
First stage
For around a decade, we could not materialise our objective. During those years, we were like an orphan, with no parent body to consult with if needed. Of course, formation and re-formation in the society to improve and to progress the society, it takes time. It is natural.
The present Arunachal Vikas Parishad (AVP) was already functioning at that time with its office in Itanagar, at their present location. During that time, the AVP was headed by late Nabam Atum as president, Jatan Pulu as general secretary, late Dr Ram Gopal as organizing secretary, and Subrata Sen as pracharak.
The formation of the Nyishi Indigenous Faith and Cultural Society (NIFCS) in the early 1999, later renamed the Nyishi Nyidung Mwngjwng Rallung (NNMR), was a bolt from the blue. Rather, I should say that the formation of the NIFCS was a blessing in disguise for the birth of the present IFCSAP. Had there been no formation of the NIFCS, it might have taken little more time to reach the goal.
Meetings after meetings and discussions after discussions for the one long decade ultimately came to an end after the NIFCS got ready to initiate the move to organise a final meeting for the formation of a state level organisation. At the same time, the AVP was ready to extend all possible help and support to the move.
The final meeting was fixed (I do not recall the date), the venue being at the conference hall of the directorate of the civil supply Papu Nallah, Naharlagun, in the month of September, 1999. All the available like-minded people were invited for the meeting. The meeting was successfully organised by the NIFCS.
In the meeting, the house present unanimously decided to conduct a state level convention in the month of December, 1999 to form a state level organisation in Naharlagun, and to invite people from all over the state to participate. The date of the conference was also fixed on 27 and 28 December, 1999 and the venue was the community hall in Naharlagun (the present building of the directorate of arts and culture).
It was further decided to invite indigenous faith believers from other states to participate. We attempted from four states to invite delegates to participate. Out of four states that we invited, two states participated. Those were from Assam and Meghalaya. The two other states could not participate due to lack of logistic support to tie up with our counterparts of those states. Those were Nagaland and Tripura.
For smooth conduct of the state level convention, the house present unanimously selected a three-member interim committee, which was headed by late Jikom Riba as the chairman, myself as the vice chairman and Karge Kamki as the general secretary. The interim committee was tasked to muster men, materials and finance; above all, to conduct the convention as per scheduled.
In the meeting, around 20 people were present. Actually, the attendance was good in number. Those days, meeting attendance on such subject was mostly very thin. The members of participants whom I can recall now were: late Jikom Riba, late Nabam Atum, Tedi Techi, myself, Techi Gubin, Karge Kamki, Tam Takia, Tapu Gapak, Tarak Gongo, Bharat Megu, Nabum Tata, late Dr Ram Gopal, Subrata Sen, etc, among others.
Second stage
The three-member interim committee started functioning from the very next day of the meeting in which we were selected. An interesting issue faced by the three-member interim committee, during the period of three months was that within a week of its formation, our secretary, Karge Kamki left for Chennai for his parents’ treatment under unavoidable circumstances.
Then we immediately appointed Tam Takia to take over as the general secretary in place of Karge Kamki. But he did not turn up for the purpose. So, we were bound to look for a third secretary of the three-month interim committee – the reason being the resources mobilisation responsibility given to the interim committee. Under such circumstances, at least a third person was necessary as thought and discussed by me and Jikom Riba.
Ultimately, we decided to appoint Tarak Gongo as the third secretary of the three-month interim committee. Although he had accepted our proposal as secretary of the interim committee, he expressed hesitation to move around for the financial and material mobilisation. Secretary without movement is also a kind of problem. So, Jikom Riba and I convinced him to take up the role and responsibility of treasurer, having being in the secretary’s post; under such condition, he didn’t have to move around. We needed transparency in the organisation and it didn’t seem appropriate to be mobilising all the resources as well as holding the resources by two members themselves. He understood the explanation and accepted the proposal. Thus, within the first 15 days of the formation of the interim committee, we had to have three secretaries. However, it was a successful convention organised with support from all.
The men and women behind our successful conduct of the convention were late Nabam Atum, Tedi Techi, Dr Nabum Tata, Techi Gubin, Tam Takia, Nabum Mekha, late Dr Ram Gopal, Subrata Sen, Dr Techi Rekhi, Tana Tagu Tara, Nabum Runyi, Prof Tana Showren, late Yuwa Bharat, Techi Sushil, Yuwa Son, Techi Taniya, Duyu Tamo, Hari Tara, Yuwa Bado, Chelo Kama, Takam Kama, Gyamar Bapu, Bichu Subha, Srikant, Deepak Sahu, Bengia Daba, Tana Agul, Deepak Nabam, etc, among others, without whose support and direct involvement, the programme could not be successful.
We also received sufficient moral boost from people like and Kamen Ringu, Dr Joram Begi, Dr Byabang Rana, Tayi Jerrang, Take Mossu, Tassar Talar, Tadar Hare, Katung Wahge, Tadar Maugk, late Tadar Simi, Techi Taura, Pate Marik, late Tadar Ado, Yuwa Yajo, Tana Yamin, etc, among others.
But the then chairman and vice chairman took up the responsibilities and succeeded in the mission assigned with the overwhelming support of many like-minded people, well-wishers, volunteers and specially Vikas Parishad volunteers, officials and NIFCS members, particularly late Nabam Atum, Tedi Techi, late Dr Ram Gopal, Subrata Sen, who were round the clock with us and many others who extended their whole-hearted support in every activity and move without which help and support, we could not have succeeded. Rather, due to such overwhelming help and support, we became ready for the convention before schedule.
Third stage
The convention was held as per the schedule on 27 and 28 December, 1999 at the community hall in Naharlagun. It was chaired by late Jikom Riba. We had a two-day-long deliberation on practice, preservation, promotion and protection of our age-old traditional faith, beliefs and culture.
Many delegates from different places of the state participated in the convention. The DPYK was represented by Kaling Borang, then secretary and Mibom Pertin, then youth president. Many delegates and participants spoke on the occasion.
Other members who spoke on the occasion were Kamen Ringu, late Nabum Atum, Tedi Techi, Gumri Ringu, Dr Tayi Nyori, myself, Techi Murkhi, Nyato Rigia (now Dukam, the honourable minister) and Tony Koyu, among others. All the members present expressed their strong desire for formation of a state level organisation to be a common platform to work for practice, preservation, promotion and protection of our indigenous faith and culture and for the wellbeing of its followers.
During the convention, a few people suggested a few names/nomenclatures for the state level organisation. Among them, I also suggested a name/nomenclature – Indigenous Faith and Cultural Society of Arunachal Pradesh (IFCSAP). After well-thought-out and detailed discussion on the various names/nomenclatures suggested, the name/nomenclature suggested by me was finally accepted and officially approved – that is the IFCSAP.
Just after the birth of the IFCSAP, the discussion was on to form the state level executive committee, particularly for the selection of the president and the general secretary. I was asked to be the general secretary of the organisation by some members; at the same time, one of my friends approached me and said that he desired to be the general secretary and I obliged. Later on, he was not desired by the many members present. Under the circumstances, Dr Tai Nyori as the president and late Mokar Riba as the general secretary of IFCSAP were declared elected on 28 December, 1999 by the chair, late Jikom Riba.
Fourth stage
After the successful conduct of the state level convention and formation of the state level organisation called the Indigenous Faith and Cultural Society of Arunachal Pradesh unanimously, we the interim committee had handed over all the documents and the accounts to the newly formed executive committee as per norms and tradition. Thereafter, our role remained just limited to participate in the IFCSAP foundation day celebration only.
Fifth stage
The sapling we planted 25 years back has today grown up and started to bear fruits.
Today, the IFCSAP is a testament to safeguarding the cultural heritage and identity of Arunachal, underscoring the pivotal role of the ancestral sacrifices in shaping the present.
The purpose of our idea to create IFCSAP was our thorough dedication and commitment to preserve, promote and protect our age-old rich culture, tradition and faith by creating awareness and inculcating a sense of pride at grassroots, district and state level platforms.
Today, we are truly witnessing that the people of all ages are engaging themselves to promote and preserve the indigenous culture and faith in order to keep it alive and intact and showcase our distinct identities and emulation by posterity.
The whole article would be useless if I fail to mention late Jikom Riba, who was a fatherly figure for me. His guidance and untiring demeanour always encouraged me to go that extra mile and work for the betterment of the community.
Late Riba’s energy was magnetic and he would inspire everyone who would be around him. I was very fortunate to be a part of his team and saw his dedication towards doing something for the society, community and the whole state of Arunachal.
I was a young man at that time and needed proper guidance to release my true potential and engaging with IFCSAP through late Riba’s guidance was a blessing in disguise. I also worked tirelessly with him and I’m today happy that I could be a part of creating this society which today is a guiding light for the young generation.
Here I would like to mention an anecdote, during the formation of the interim committee I was urged by others in the committee, in a lighter vein, to encourage late Jikom Riba, being an elderly person. But in reality it was late Riba who encouraged and pushed me to move ahead and give a boost to the convention.
Conclusion
It has been observed that most of our new generations are lacking ‘sanskar’ or spiritual knowledge (like dressing ethics, eating patterns, family values, behavioural manners, respecting parents and elders etc.) and this may be due to their upbringing in a fast-moving gadget-dependent times. In order to bring the new generations into the right track, there is the need to provide them spiritual knowledge in prayer centres. Spiritual lessons may be included in the educational curriculum. Besides, motivational speeches may be arranged for them in various platforms. Students may be taken to tours in spiritual locations across our state so that they can feel a practical connect with our traditional and indigenous roots and belief system. These proactive measures will lead towards formation of a society that can live in peace and harmony among themselves. (The author is Editor, Arunachal Front. The views expressed are personal.)
