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Rani Gaidinliu as I Remember
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Rani Gaidinliu as I Remember - U analiziranim slikovnicama najčešće su referencije na predmete svakodnevne uporabe, koji se ne mogu smatrati citatima jer nisu prikazi konkretnih predmeta, koje bi se u nekom dru- 74 88 gom tekstu ili u povijesnog zbilji mogli pronaći. Konačno, intertekstualnost upuću- 77 91 je na povezanost fikcionalne cjeline s nefikcionalnim izvorom ili s drugom fikcionalnom cjelinom pa je i stoga već sama po sebi jedno od metafikcijskih sredstava Pantaleo, 2004, str.
Rani Gaidinliu As I Remember September 2, 2015 Rev. A social activist  In light of the discussions on various social media forums and literature being written and published, about and against Rani Gaidinliu, I am compelled to put my personal views on Rani Gaidinliu. It is painful and indeed a pitiable situation to see, that many hurtful and wrong allegations have been made about her. Sections of the Naga people are rejecting her and slurs are being hurled upon her name at home, while she is being acknowledged and exalted, and accolades of her contributions as a Naga lady freedom fighter are being given nation-wide. I am quite appalled at the sight of the present Naga society. I never imagined that the Nagas would stoop so low and become as blind as many of us are today. Living witness to Rani Gaidinliuâs life activities I have been in close association with Rani Gaidinliu since she was given a residence at Agri Colony, Kohima where she lived till her death on 17th February 1993. In my long years of association with her, I as a woman came to know her mind, interests and her ideas as a visionary leader. I believe and hope that my statements about her would clear the air of doubts, resentful allegations and spirit of denial and rejection hovering over the Naga society.  I believed, and continue to believe, that she bore a rare leadership personality uncommon among her contemporaries. This could most probably be the reason why so many misgivings, rumors and negative propaganda born of presumptions or assumptions based on later speculation of her has been made, thus only serving to distort the Naga history. I used to be with her in her leisure time, befriending her, talking and joking with her. She treated me as her niece. She would inspire me with motivating and encouraging stories, examples and words of comfort. She once narrated to me about A. Phizoâs statement to her when she refused to join or go with him for a mainstream Naga struggle. While Phizo came to Luangkaeu village, Tamenglong District, he told Gaidinliu to look after the affairs at home while he would look up and go to the highest level. She told me that Phizo would not see the day of Naga freedom. That he would not come back home as he goes to a far away land.  I perceived that she possessed certain visionary powers to foresee the future. She strongly believed, that one day the Nagas will rule and reign over their own land. She bore humility, and a smiling and pleasant personality with a sober countenance. I would say she possessed a noble and royal heart for humanity. Nehru might have felt and noticed those aspects of her personality, and made him think of her as a Rani by virtue of her honorable royal personality; not by dynastic descent or heritage nor by marital status.  Gaidinliu was not an anti-Christian In all my association with her, she was never inclined to oppose Christianity. Dev in his book, âNagaland the Untold Story,â stated, âShe had no ill-will against the faith of Christianity or any other faith. But she hated the overzealous converts to Christianity who had abandoned the rich cultural heritage of the Nagas and blindly copied the cheap aspects of western life. She said in an admirable simple manner: we are Nagas, we should live like Nagas. We have beautiful folklore, and folksongs, colorful dress and culture. When I see these new converts copying the western way in a cheap manner it pains meâ. This simply proved beyond doubt, that she was neither anti-Christian, nor anti-Naga Nationalism. She envisioned reforming Naga indigenous faith while at the same time respecting the Christian faith around her philosophy.  According to Kusumlata Nayyar, Rani Gaidinliu had no communal approach. Instead she was devoted to all the religions. She once embraced Christianity and was baptized by one Ao gentleman, Reverend Kijungliba but denounced later for reasons best known to her. She also bore a record of paying tithe and offering, offered a buffalo for the Christmas feast when she was in Tamenglong among the Christians. She did not attack the Christian faith but Christians in time past, wrongly opposed and attacked her bitterly.  Rani Gaidinliu was not a witch or sorceress S. Dev the then Deputy Commissioner Naga hills heard of the fear rending reputation of her as a witch, sorceress, possessing superpowers, a bloodthirsty killer and so on and so forth, as someone who could cast magic spells and had the power to do anything or destroy any one in her way. She used to wear her trademark dark goggles and two wrist watches presented by Indira Gandhi and Y. Chavan, the then Home Minister. She gave importance to, and lovingly preserved gifts of friends. In regard to this trademark goggle she wore, one day the wife of Y. Chavan told Gaidinliu, âRani people said that since you drink peopleâs blood too much you have become blind and that is why you are wearing dark goggles. On another occasion when certain MPs in a party questioned her as to whether she drank human blood, she abruptly stood up and promptly responded âI am also a human being like you all. Can you imagine, drinking the blood of other fellow beings? Human blood is pious to me as to anybody elseâ. The MPs instantly stood up and begged her pardon.  All these imaginary ideas of her, fears and propagations were addressed and refuted as totally wrong by S. Dev at the spot and time of meeting her at her hideout in 1966. She was as approachable as anybody else.  On his arrival Rani asked Dev, âWere you not afraid of coming to my hide-out? Dev replied in a low voice, âWell, yes, a bit scared no doubt, but I believed you and I came to you as a son to his motherâ. He also stated that, the expedition to Rani hide-out was a fearful trip. In his word Sekhose stated, âA cold shudder ran through his spine- it was frightening. He was not so much afraid even when he persuaded 300 armed hostiles to surrender in the Sema areas two years ago. The present fear was casting shadowsâ â¦Ibid. Wrongly implicating her for what she was not is cruel and very unbecoming in a professed Christian society. No proof could be established in respect of all allegations meted against her. Such allegations and propagations are therefore clearly baseless.  Rani Gaidinliuâs contributions and impact on Nagaland Nagas failed to see and understand the perspective of Indian politics with respect to the Naga political aspirations and struggles. To India, Naga Rani is counted as one great Naga contributor to the Indian freedom struggle. Therefore India felt the indebtedness to the Nagas. What India could possibly do for the Nagas, in acknowledgement and appreciation of that sacrifice and contribution and to pay her tribute and honor by giving a special status which according to Nehru was to give a âlarge autonomy limitâ to the Nagas as per the written advise to Bisnu Medhi, the then Chief Minister of Assam. All that India could do was to grant a state to the Nagas as per Indiaâs decision in principle. This was acted out in a written agreement culminating in the 16 Point Agreement through and by means of convening a Naga Peopleâs Convention which was preplanned and masterminded by India. This act also had two behind-the-scene objectives â to end the Naga National insurgency group and to include Nagas under Indian Union.  Opinions vary as to whether Rani Gaidinliu made any political contributions towards the freedom movement of the Nagas. We tend to draw hypothetical conclusions from whichever perspective we are looking from or whatever our own perspectives are. However the historical fact is that, before the NNC movement picked up its momentum, the sense to liberate from foreign invasion and the intrinsic desire to maintain our own unique socio-political-cultural identity was already present in different pockets of the Naga nation. Such was the case of the âNaga Rajâ movement of Mazoduannang. Gaidinliu, influenced by this âNaga Rajâ movement picked up the political baton after the death of her cousin brother Mazoduannang popularly known as Joduannang.  Therefore, it would be historically bias if we fail to acknowledge the small NNCs and the little Phizos that came along the way before NNC was actually formed. Nonetheless, it would be political assassination if due credit is not given to the immense contribution of the NNC under the leadership of A. To a large extent, this NNC movement became the political springboard to what we are now.  Heraka which Gaidinliu introduced was a religious ideological concept applied as a political tool to bring out and preserve the very Naganess, against two great forces of foreign invasion during that historical context â British invasion and Christianity which was seen as a foreign religion. Perhaps Rani Gaidinliu understood a close relationship between the indigenous faith Nagas professed in relation to our socio-cultural-political identities? And perhaps all these false allegations and propaganda amounting to character assassination was thrown upon Gaidinliu then and even till today, because many people have failed to understand this intrinsic relationship? In many cases it is also due to sheer ignorance or misinformed understanding of who she was and what she was all about.  In my few years of association with Rani Gaidinliu I saw her as someone very down-to-earth, passionate for preserving the Naga cultural identity, a woman who loved her people to the extent of willing to die for the sovereignty of her people. Towards the end of her life she began to love Christianity â the religion she once considered foreign because for her the main agenda is not the religion but about maintaining our historical identity.  The author is a devout Christian, social leader and activist. She was the Vice President of Zeliangrong Peopleâs Convention.
Pojam je terminološki i logički neprecizan. Dodao bih ovome da proučavanja funkcija gotovo da ni nema u osnovnoj školi pogotovo ne u razrednoj nastavi , pa mislim da se funkcije ne bi trebale pojavljivati u naslovu neke od domena za osnovnu školu. Imena država Velikim se početnim slovom pišu imena država: Austrija, Finska, Francuska, Irska, Italija, Japan, Njemačka. O tome u CKR nema ni riječi. Natuknice nisu mogle biti naglašene jer djeca te dobi ne znaju čitati naglaske. To je još naglašenije kod dječaka nego kod djevojčica.
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Post je objavljen 01.01.2019. u 14:59 sati.