Meaning of Kuknalim

kuknalim

In the modern concept or usage “KUKNALIM” totally means ‘LONG LIVE THE LAND’. This is Naga nationalist mode of greeting each other and is used by all camps as epigraph in any official communication. But don’t also forget that “KUKNALIM” also means these — The word ‘LIM’ was first coined during the days of NNC with the formation of KUKNALIM derive from two dialects, “KUK” derived from tenyidie word “KUO” victory and “NA” as people and “LIM” from Ao Naga dialect “LIMAH” as land. Thus, “KUKNALIM” in its fullest terms, VICTORY TO OUR PEOPLE AND LAND. “The word Kuknalim stands for NAGALAND too. It’s an Ao derivative. Kuk-short for takok (previously takuk), meaning victory Na-short for naga, Lim-short for Lima, meaning land, which means Takuk naga lima asoshi, which interpreted in english means victory to Nagaland. ‘Kuo’ and ‘takuk’ which both means victory should not be confused with the origin”.

Why do Naga nationalists end their speeches with the single word: “Kuknalim”? Kuknalim is a word made from two Naga languages: ‘Kukna’ in Chang means victory and ‘Lim’ in Ao means land. So Kuknalim means “victory to the land”.

What is the significance of the slogan: “victory to the land”? Inherent in the slogan is a connection between people and their territory. It is widely recognized that indigenous peoples project a symbiotic relationship between their culture and nature, which includes land, forests, rivers.

It is good to know Nagas Word if you study about Nagas: The word ‘LIM’ was first coined during the days of NNC with the formation of KUKNALIM derive from two dialects, “KUK” derived from tenyidie word “KUO” victory and “NA” as people and “LIM” from Ao Nagadialect “LIMAH” as land.

Kuknalim offers invaluable insights into the world of Naga insurgency and its geo-political significance. Without asking the reader to agree or disagree with the people and movement it profiles, the book also examines complex questions of identity politics; the role of religion in nationalism; and the sentiments that drive men and women to take up arms and endure extreme hardship in pursuit of their dreams.

The Naga narrative of dissent is a longstanding issue afflicting India’s Northeast. Though attempts are being made to resolve the issue through peaceful dialogue between the Union Government and the resistance groups, earlier peace agreements such as the Nine Point Hydari Agreement and the Shillong Accord failed to garner support from all the different Naga tribes. The local fault lines are also playing a destabilizing role in the current peace process with tribal loyalties transcending group loyalties. In this context, the article examines the Indo-Naga relations, the divide between the extremists and the moderates within the Naga movement. It also assesses the counter-discourse to the mainstream separatist discourse. Finally, the article critiques the idea of Naga “uniqueness” on which the resistance groups base their movement as well as indicates the significant “incompatibilities” between actors in order to draw out certain significant policy implications for a peaceful resolution of the issue.