 Good afternoon one and all. I hope my voice is audible to all of you. Rinsit, am I audible? Yes sir, we can hear you. Thank you. Thank you so much. Good afternoon and pleasure to be the moderator for this session and your host. As has been the tradition that dark talks webinar series have been following, today also we are going to discuss about a very exciting, very important topic titled Orality, Memories from an Onomastic Perspective. And we are really happy to have with Dr. Tim Jinn, who is currently the head of the college, Dimakur. He has an extensive research in colonial and post-colonial NACA historiography as well as the perception on and representation of the early NACAs, indeed a very learned person. But before I request sir, I just want to share a poem that came in my mind and maybe that poem is about the memory and that was written by Belly. However, I would not read out the poem but just I want to let you understand that memories have its own life and what we can take away from the memories help us to understand the world around us. So today we are going to talk about the memories and that too from the oral traditions. So I request Dr. Tim Jinn Wapam to kindly take over the stage and please share your knowledge with us. Because from my point of view personally, this subject is totally new, the onomastic perspective. This is the word which caught my attention when sir has shared his views with me that he is willing to speak on this particular topic and I was like, oh my god, what this onomastic perspective is all about. So this is what we are going to discuss today. Thank you so much. Dr. Tim Jinn Wapam, please take your time. Thank you, Anirudha, for the introduction. I just wanted to show my face for a few seconds to let you know that this is me. As a tradition, I would like to take this honor to thank the organizers of Dot Talks to have me here and then share this work in progress. This is a humble work in progress. I should say that and I'll be really, really glad to have questions from here and so that I can improve on it. Now, before I begin sharing my screen, greetings from Unity College on behalf of Unity College to everyone. Thank you so much for joining this short talk. So I will begin my presentation and to save data, I'll be just closing off my video for a while. Can you see my screen? Yes, sir. Thank you so much. Okay, the topic is RLAT memories from an onomastic perspective and this is a work, like I say, this is a work in progress and actually this is a reworked version of paper, joint paper that was presented in an international seminar. The title was Onomastics and Memory, Revitalizing Naga Orality. It was presented in July 2020. It was a joint presentation along with this Dr. Lanukumla Louchar. She is the head of the department, Don Bosco College, and she is also the coordinator of this research sale. Now, when we talk about onomastics, like Professor Anirutawa was saying, the curiosity, it's very simple. Just the term is a bit complicated. Otherwise, the meaning is very simple. I'm very sure many of you will know what is onomastics, but then for students here, I would like to enlighten that it is a study of the history and the origin of proper names. So, we all have names, we have places that have names, and based on that, we have these subfields of onomastics, that is, anthroponomy and toponymy. Now, toponymy deals with the study of the origin of proper names of places, like for instance, I come from a village, means I belong to a village, a particular village. So, my village name is Learman. In Ao, Learman, Lear means it's gooseberry. So, it seems the place to be cleared when our forefathers started off the village happened under the gooseberry tree, and that is how the names start. Coming to anthroponomy, we have like, you know, the definition is obviously studies, okay, that it studies the names associated with individuals, the parental or the last names and nicknames. Just to give you a perspective, for instance, I think it was in March this year, around March 27th, if I'm not mistaken, twins were born in Chattiskar to a couple, and then these twins, the boy was named as COVID, okay, and the girl was named as Corona. It happened in Raipur, Chattiskar, yeah. So, it seems the parents were justifying, saying that they were facing several difficulties during the lockdown, and therefore, they decided that to, you know, to name these their kids as Corona and COVID to make this day memorable. Now, that brings in memory. In many cases, some names are specific, okay, to villages or clans, and sometimes renaming also happens due to some that might be related with, like, good, bad or significant events associated with the person, the family, the clan or even the village. So, if we go more into how names were considered here, especially in the Naga context, some names are also associated with, like, cases of inclusion or exclusion, right. So, the question is, what kind of choices are available to each case? Okay, what kinds of role do names play in this social life? This brings us to anthropology as an approach and a tool, because I, since it falls within onomastics, I decided that names will be an interesting topic to take up, so I am narrowing it down to anthropology. Of all that, for a society without indigenous, like the Naga's, orality is usually the primary medium for the preservation and transmission of knowledge. And it also, I think, relates to belief systems practices, okay, and that was passed down from generation to generation. While the Naga's were being written about when they did not know how to write also, while they were being written about during the colonial period also, this oral tradition still continued to be the integral tradition of the Naga's, and I think it is also relevant even to this day in many parts of Naga society. The transliteration of most of the Naga's oral tradition was done by these colonial writers like, you know, officials as well as Christian missionaries. And despite the fact that these, most of these records were usually laymen in character, okay, because most of them were laymen to history or ethnography, they were done with the best objective vigor. And for that reason, Naga history owes its survival to these records left by the colonial writers. Now, although many stories are recounted and, you know, transliterated at some point of time, I should say that even to this day, okay, most of these stories just form parts of souvenirs and commemorative books of various communities. And it never became a part of mainstream Naga history. Honestly, I should say this is one area where Naga historical research should focus on, especially when it comes to oral, going for oral studies, studies on orality. These bulk of scholarships that engage with the Naga past, okay, they have drawn a lot of inspiration from colonial transliterations, right, of the Naga oral tradition. It ranges from songs, odes, meets, legends. And however, most of these colonial and post-colonial works, they reflect only feigned traces of onomastic approach, because they were more towards the study of the culture, the practices and all right. So I believe that this study will definitely help us in reconstructing events, reconstructing timelines, or at least approximates. That's what I believe. And again, one more fact is that anthroponomy as a concept, okay, it exists in every society. Like I said earlier, only the term is complex, otherwise it is there with us. And for instance, like when we meet, when we usually meet people, we ask their names, and then sometimes we might just reply saying that is a very beautiful name. What does it mean? Right. And this will actually bring back memories. However, this was not done. We did not go beyond asking the meaning of the name. And then that is where things stop. So anthroponomy at a glance, when I look from a world perspective and from a micro Naga perspective, I should say that in any part of the world, in many parts of this world, we have set orthographic rules. Now, orthography is the art of writing words with proper letters. Okay. And then when a letter is changed, any variation in letter happens. Then there are changes in meanings. I'll just give you one example, means examples of maybe a few scholars who have done these onomastic studies in the Middle East, like Ranzadok or Luca Raponsek. They were looking into names that were occurring in Middle Eastern names. And interestingly, Joshua, the biblical name Joshua, they were trying to identify the names where this name actually originated. And then they were also trying to study whether the name Jobab, Jobab is also another biblical name, existed before the second century BC. And these study of names were very, very critical on these orthographic rules, because if they come across maybe inscriptions that have similar sounding names, but then the letters are different than the whole meaning of that particular word changes. However, in the Naga case, it is not like that. That is what I have found so far. Okay. It may deviate from the already existing or established onomastic studies elsewhere across the globe. Why is this so? Because Naga's by virtue of being people without generic script, indigenous script, we did not have any alphabetical limitations to the names, right? And then all these actually, the names that we are using actually are inherited from our colonial writers and observers. And later on, the first literary beliefs of the Naga also. So let us have a look at our Naga lexicography. That is one study that I want to focus on. Because before I come to my argument, I just want to give you, please clear this whole ground for my argument. So we can see that there are two dictionaries here. One was written in 1893 by Clark. And another is edited version by Ausenden. And it was released in 2019. There are variations in diacritical marks. That means the accents. However, the meanings do not usually change. So I'll just show you these variations in diacritical marks. See, for instance, we have this year according to the Aus year. And the upper one is Clark's own English, Naga English minus script, dictionary. You will see that the year is KVM with a dot below, right? And Buffalo, I am taking the case of Buffalo here. Buffalo was spelled as Z. But then we pronounce it, it was Chiang. And here in the Aroposa down here, you will see that year is now KVM with two dots above, right? And then Buffalo has now the letter J instead of Z. What I'm trying to say here is that while the names in other societies, which had written scripts, the meaning of these names changes based on the mere presence or absence of a particular letter. The absence of this autographic rule in case of the Nagas did not hamper the meaning of the names. And this is one instance that I'll be narrating now. I think I'll have to read out a story here. I want to read a story here. So the story goes like this. This is, by the way, a narrative given by Kim Lieba. He is the former village council chairman and a citizen of the German village, Japokung Range. Okay, this is under Mangulamba within Mogokchung district. His name was passed down his family as a memory of an event that happened more than four generations ago. According to Kim Lieba, his name is an honorific name that we call it as Narokum in Ao of Kim Lieba. Now Kim, according to the dictionary, it's no more there, but then according to our villagers, Kim means Allah. Now Allah is a term used to denote a slave. And then Lieba, not so significant, but then it is derived from the word Ali or Bai. So there is, I'm just giving you a clue of a story that I'm about to narrate now. Now here, I will just narrate one story, keep on narrating the story. Okay, just to give you a perspective of the timeline, the event happens during the generation of Samma Chiba. Please keep in mind, Kim Lieba down here is the present day person. He is still alive. And Samma Chiba is like his forefather. And I am just doing it from an ascending order. Of course, I'll bring it to an ascending order later on. The narrator, Kim Lieba's father was Temjen Kaba, whose father was Yonggung Lamba, and his father was Imti Nangbong, and whose father was again Yonggung Meren, and finally his father was Samma Chiba. Again, the narrator has, he is not very sure, but then he is saying that there are about five more generations preceding Samma Chiba, which he did not mention. And before I go into deep into the story again, I just want to give you a perspective of the time and space involved here. This is Learman village, and it is nearby Assam border, precisely towards Mariani. Now, if I give you another map, then it will make sense. This is like Learman that is pinned with a red one. And then there is another story, another place called Longchang, down here where the blue dot ends. So Learman happened to be the Konduit, or the place, the junction where trade between the plains of Assam and the villages near and far happened not at Learman, but at the trade route passed by Learman. And people from other villages used to pass by this Learman village to trade their crops, and then maybe buy or exchange essential items like salt, dry fish, okay, from the plains of Assam. It so happened that one fine day, a group of people from Longchang village that is located around 100 something kilometers, okay, as per our present day calculation, was passing by Learman after, you know, their trading was completed in the plains. A fellow traveler of this Longchang group, he has suddenly become very sick, and then they could not proceed further because this person was sick, and therefore the group requested shelter here, okay, and here for their companion from the villagers of Learman because they had stopped nearby. And the villagers of Learman also like took this as a part of, as their pride to actually host this sick person, okay, and therefore the group from Longchang, they kept their companion under the care of Learman village, and then they proceeded towards their village. However, unfortunately after this group left for Longchang, the person who was sick, he passed away. And it seems when this person passed away, and you know, villagers from Learman were not very sure when this, their other party from Longchang will come to take their companion, they decided that instead of letting the body rot, okay, they will actually perform a very honorable funeral, okay, and then that during that time the funeral was, it was not burial, by the way, it was, you know, the body was kept on a platform where, where, you know, the body was let to rot, or sometimes if you burn fire, then it will dry up, that is, that was a practice which was happening during that time. And when these people from Longchang arrived to take their companion back to their village, the, it was found out that, you know, the people from Learman has already means taken care of the funerary rights. However, when they heard that this person who was dead, was not accorded a decent funeral, now I'll tell you what happened. It seems at Learman there was a particular place where these dead bodies were kept at platforms, or anyone who died in the village, the body was kept at a particular place. However, this person who from Longchang who died was not kept there, but then his body was kept a bit far away from that location, and that is something which the Longchang villagers felt as an insult, okay, and they, they were so enraged, in fact, they were so enraged and therefore they demanded that this issue will be resolved only if the people of Learman compensated them with akang. Now akang is a term that is used for fine, okay, and the value was 30 follows and a specific number of bells we call it, it as Jangdong, okay, by the way, this, what we call bells were very, very expensive during that time. They considered it as, you know, form of currency or so, and then along with this portfolio and the number of bells, they should be accompanied by, you know, slaves, Allah, we call it as Allah, so failing which the people from Longchang would attack Learman. So that was the ultimatum given to the people of citizens of Learman, and in order to avoid conflict or in fact a general massacre because Learman is still a small village, by the way, the villagers of Learman undertook an emergency revenue collection. We even do that, even to this day, okay, we do a collection like our village union will collect some, you know, emergency fund, so that fund is known as Putishi, we still use that word Putishi, so that was an emergency revenue collection that we always do so that maybe in times of need for the villagers, we can use that fund collected from that revenue. So each household was supposed to contribute a share and the combined collection should be worth the value of the fund demanded by Longchang. So the villagers were able to collect the required number of the buffaloes and the bells, but there was one big problem, nobody was willing to go to Longchang as a slave, volunteer, okay, and those people who had slaves also, they were unwilling to part with their slaves. However, there was one person, Samajib, and he had two slaves at his causation, and it seems he sent one slave to Longchang accompanying the buffalo and the bells, and with this a possible bloodshed was avoided. Now this event, many of the villagers have forgotten and even us also, even me also, when I started to, you know, listen to this story, it was because even my grandfather did not narrate this story to me, but then the family of Kirimliba and, you know, means Samajib and the succeeding generations, they did not forget this. It was during this time that they decided that Samajib's contribution should be commemorated by bringing back as this event, memory of this event, to honor his name Kirimliba, and that is how this name came about. So in a way, Kirimliba is, if we look from an extended meaning, the slave has brought back the honor of the village or saved the village, that is how it can be translated, loosely translated. The story narrated by this Kirimliba, it brings back to life a period preceding the pre-Christian era also of the Nagas, and then even it touches those time when Christianity was about to actually set its foot in our village. To continue with Kirim's narration, I just want to like show you here that it was during Samajib's period when head hunting was somehow, it was not so prevalent, that is what was said by the narrator, and slavery was also practiced. Now, before I move on to the genealogy again, I just want to share something, a peculiar way in which Samajib came to own these slaves. Okay, it seems when villagers usually collected potisi or the revenue collection was done, sometimes some family were not so, not in a position to, you know, part maybe with, or they were not able to contribute also, and when this was, this happened, then usually rich people used to, or rich relatives used to, you know, pay on their behalf. So maybe there were some families who were not able to repay, I mean, pay this potisi, and then Samajib used to help them from time to time, but then now that has mounted, and then these people are unable to pay back, repay Samajib for what he has invested, it was very obvious that they had to part with their children, that is practice which was prevalent in our village. So Samajib came to own these two slaves whose faith was now at his discretion, okay, and the parents did not have any claim henceforth. Moving up, you will see that Samajib's son, Yongung Mren, he's time witnessed the coming of Clark's eventually Zili Babu, okay, it gives us idea of how swiftly things are developing in this small corner in Nagaland, right, and secondly, if I'm not mistaken, Zili Babu is also the first pastor of Mulungim sin, which was a new village created after Mulungimu. They parted ways from Mulungimu. So given this indication of Zili Babu's entry into Learman, we can have an approximate estimate, because Learman, it seems he entered Learman in 1885, that was clearly mentioned, and therefore his timeline was, I should say that his timeline is enabling us to establish an approximate time frame of when this thing was happening. So Yongung Mren's time, this effort to evangelize Learman happened, and then finally after 13 years, Imti Nangbong became one of the first Learman villagers to be baptized in 1898. And later on, you will of course not so significant, but then the question is, how then has a name enriched memory? So that is one thing that we need to ponder upon. Names are not mere functions of, you know, nomenclature, that's what I want to say here. See, if you look into, you know, the diagram that I have, I hope it doesn't confuse you also, but then I hope it makes sense to you. We are talking about Learman, okay, of course, Viya, please ignore that. It should be their trade with Assam Viya Learman. Right. We are talking about a memory which has many things intertwined. We have even between Longchang village and Learman village, we have idea about trade with Assam. You know, it's not only the Learman doing the trade, but then people from other parts of our country doing this trade with Assam to Learman, Viya Learman. Then we also have, you know, the approximate distance, the space that we are talking about, Longchang, which is about 100 kilometers away from Learman. So just with the mention of a name, we were able to come up with an analysis on this. Now, like I said earlier, names are not mere functions of nomenclature because the names of the peoples are products of system, I should say, a system of value system that reflects way of life of a given culture. It is very true, okay, that many Naga names may appear to sound very similar and very common because we know them routinely. But then it, like I said earlier again, you know, the name, asking the name, the meaning of the name, it stops there. There is no effort to actually interpret them. Therefore, for a historian, I think it becomes a very important, you know, source of inquiry, this onomastic study. We are trying to demonstrate that possibility of not only retracing a past and retrieving memories and events are happening, but there is a possibility to extract information of practices and traditions, right? Since most of the meanings cannot be found in the mind of the listener or maybe the, you know, even the speaker, because sometimes memories just vanish, okay? There is a need to extensively study, take up this onomastic exercise so that we don't lose a part of history that is intertwined with the names associated with those events, right? And although this is happening, yeah, this is like accepted that many Naga communities have been commemorating events in their best way possible. I have mentioned that earlier also, like through souvenirs and other forms of literature. I think it is perhaps the right time, it is perhaps the time, okay, to bring this onomastic tradition to mainstream academics. As we can see from this anthroponomic study, information we got from the story itself talks about genealogy firstly, then mobility because of the fact that, you know, people, usually people are moving from one place to another through trading, okay, mostly through trading. Then we also have a belief system. Now talking about belief system, I think I forgot to mention that, you know, there is a funny story associated with the way in which the baptism happened earlier, like I'll just go back. It was one of the first to be baptized in Learman. So it seems our forefathers, they were enemies and then when there was an agenda or proposal to baptize these few converts, the leaders had a meeting and then in that meeting we discussed that if somebody was put into the water and then, you know, his soul will be taken away, okay, and therefore from each clan only one person was sent to or this baptism that was, you know, a story that was narrated by, again, Uncle Kiram. Now, again, if we look from another perspective, we will see that we have tried to correlate and study also and validate the entries of Clark's dictionary where the term slave is mentioned as Allah. That means around 1800s, 80s also, it is an accepted fact that there was slavery that was happening in our region. And finally, we have like, you know, evidences of interactions with other communities, which I should say that is also somehow related with mobility that I have mentioned earlier. Now, just one request to everyone, this is a work in progress. And then I should say that this is not a new perspective. It is there. It is so common that we have actually, you know, ignored this. Okay, sometimes it becomes so common that we usually tend to ignore it. And therefore, this is not a new study, but then what we are trying to do is we want to attempt a re-study of, you know, oral traditions through this onomastic. With this, I would like to conclude my talk. Thank you so much. Thank you so much, sir, for your enlightening. All my answers, because this terminology has been really new to me. I learned a lot, or maybe, you know, I request you to recommend some books also for us, okay, to know more about this approach. Anyway, thank you so much, sir. Now, I open this platform for questions. Please go ahead, whatever is there in your mind, whatever questions are there, please go ahead, shoot, serve your answer. Thank you. Okay, my co-presenter, Dr. Lanukamla, Akamla Longchar, she is here. And I'm very sure I'll be really glad if she can also chip in when questions, if there are any questions. So thank you so much, Dr. Akam, in advance. Oh, that's, that's really wonderful. Wonderful. Thank you, sir. Sir, I want to ask this question. It would be purely from a methodological perspective, from research and analytical perspective. That is, what would be the limitations to this approach? Okay, this onomastic approach. Of course, I do understand what the kind of thesis that you are, you have been trying to put forward. But there must be some limitations. So during your research, of course, it's a work in progress. But normally, what kind of limitations does a researcher come across when he or she tried to implement this type of, you know, the methodology or approach, onomastic approach? Thank you, sir, for the question. It's a very, very, I should say, very important question that me and Dr. Akamla has tried to look into. I just want to come up with the strength first. Okay, the strength of this approach is that, like I said earlier, we do not have this, you know, study, which is limited to orthography. Orthography is the art of writing words with proper letters, right? And therefore, we Nagas, we do not have follow this orthographic rule. And therefore, it is advantageous for us. But since you are asking about the limitations, I should say that every approach has a particular limitation. And for this perspective, onomastic perspective, we are confined just trying to interpret the names and the events that is surrounding them. However, this is not the wholesome approach, because we have to take into consideration literary, I should say, works that are existing, and then very importantly, archaeological works, which, you know, can elaborate or bring out, at least verify the truth of this particular approach. And secondly, sometimes, this onomastic approach might come to, you know, dead end also. I'll just give you one example. There is a particular name that we are trying to look into, and then this name is actually, like, claimed by two villages. And these villages are very nearby, and one happened to be ours, and other happened to be another village, which I will not mention now, but then there is a name called Muya Thong Bang. And then, according to the Aos, Muya Thong Bang, the translation is like, you know, there was a time when there was warfare, conflict between some villages and some Sumi villages. And because this particular village was held by one of our people, the Narokom, or honorific name was taken, which says that, you know, they won over the Sumi in a battle. But it is contested, and therefore we are also trying to look into it whether it is feasible. Now we are lost in translation because of that. So we cannot now accurately identify whether it belongs to this village or that particular village. So these are some of the, you know, I should say limitations that will definitely happen. Thank you. Thank you, sir. Is there any other question from the participants? This topic is very interesting. I believe that many more questions might come. We have actually brought most of them, okay, because this is a work in progress. Yeah, of course. I got your point, sir. But this is very interesting. I mean, you know, a historian like you come in here on our platform and sharing his own research work. I think this is our privilege, sir. And we are very thankful to you. Okay, let me ask you one more question. I don't know, maybe this question will have any validity or not. But let us use this on a domestic approach in comparative linguistic studies. Like for example, if I want to make a comparison, okay, I mean, I want to learn about the history from comparing the names, like I take one name from our community, and I take another name from Lothar or maybe some other community. Okay, so what do you think when it comes to the comparative analysis, comparative linguistic analysis, will this approach work? Will this approach help us to penetrate inside the deeply late chambers of the hidden history? What do you think of it? Thank you, sir. Actually, I should say that your question is the answer because this master study is more or less confined towards these linguistics. Of course, we have, you know, cases where phonetics is also involved, but then linguistics study was one very important aspect. And if I'm not mistaken, thanks to our administrator, Dr. Oren, we were discussing about a particular term. This term is called umlaut, and most of you might be knowing for those who are associated with linguistics. This is a German term, and they are trying to look into how sound changes or vowels are pronounced in a particular way. So, and I also gave an example of how these people, scholars, were trying to identify variations in letter changes in the Middle East and then trying to give a timeline saying that this person existed maybe around this time and not before this or after this. So, a linguistic angle is very much there. Now these days, what is happening is that it's not, see for historians like, you know, many historians, I think they will also agree with me that history is just, you know, borrowing ideas from all these disciplines, because most of the sources that I have referred for, you know, this presentation, it is very surprising to know that most of these are not historians. They are either linguists, they are sociologists, they are anthropologists, and even these archaeologists have come in. So, yeah, thank you so much. Good, good. Yeah, exactly. So, this is basically an interdisciplinary approach, and whenever we get into the jungle of interdisciplinary approaches, we learn a lot. That is very true. Any other question? Nisha? No one? Dr. Rime, you want to ask anything in the context of Malipur? Okay. All right. So, if there are no questions, then shall I conclude this program with the permission of all of you? Anyway, sir, Dr. Temujin, can you just tell us, I mean, since we have minutes in our head, can you just tell us that what motivated you actually to take up this research work? What was your motivation? I mean, what exactly you are trying to find it out, and how your finding will be beneficial to the faculty of history and, of course, to all of us? What is your vision and what was your motivation? Okay, thank you, sir. I should say that I would like to even, you know, respond on behalf of Dr. Lanukumla, who is here. We were discussing on how to look into new perspectives of coming up with analyzing Naga history. Honestly speaking, oral tradition, yes, it is there. But then oral tradition was more to do with stories that was passed down. But then in these stories, that interpretative part was not so there, means not there. Of course, it is there, but not so significant. And therefore, we decided that if we look into maybe names, for instance, then if we look into the interpretation and how these memories can actually bring back lots of other aspects of the social life, the cultural life, and, you know, the events that was happening around that particular juncture, then it will become a very, very important source to enrich oral, means study on this oral history of the Naga. So that was the motivation that we had, sir. And what about your vision? Pardon, sir? What about your vision, sir? Yes, this story is actually from my region, because since I am the one, I am asking you vision, vision of your research. The vision I am asking. Oh, yes, yes, the vision. See, to all the participants here, this is a call, means to all of you, this is an open project that we want to come up with. And then when we say open project, if in the Naga, means not only Naga, but then maybe in the Northeast, because we have a very rich collection of oral traditions, if we from the Northeast start off this onomastic collection, we can archive a lot of events and names associated with these events. And that becomes a very, very important source to actually strengthen oral history. Okay. So after implementing this approach, we come out with the data, right? But my question is that how are we going to validate that particular data? How are we going to validate the results? I mean, yes, whatever the outcome of an onomastic approach, data will come out definitely, but how are you going to validate that? And how are we going to examine that? Oh, yes, that's a very interesting question. Sir, to be very honest, we are, when we try to look into this particular name, Kim Libba, it was not only the narrator that we interviewed. We have interviewed many other people, elders, who has validated that, yes, this happened. And therefore, when I was concluding, I was saying that it is, you know, the time to actually collect these names and then interpret them before maybe our elders pass away. And then the meaning of these names will be lost forever. The memory associated with these names will be lost forever. And therefore, yes, the methodology so far is to validate it from maybe an existing person. See, I also shared about a problem on why we could not go ahead with our study on Moya Tongbang, because of the fact that it was not claimed by two villages, because these two villages are trying to validate a different version. Had it been a same version, we could have come up with this story also. So that is how we are trying to validate. But we are also, again, since archaeological sources as such is very scanty in this perspective, we are also trying to look into other colonial literature, means sources, means records to collaborate or to validate what actually happened during that particular timeline. So that is how we are trying to maybe come up with a chronology of events also based on the names. Okay. Thank you. Thank you so much. Rinsit, if you are there, can you share that feedback form? I'm not able to access my email man because of net issues. If possible, Rinsit, can you please share that feedback form so that our participants can share their valuable feedback also, and we can share the same feedback to our speaker as well. Rinsit, please, please do it. Dr. Temjan, thank you so much. I mean, you personally inspired me. Now, my mind is completely into whatever you have just shared with us. I mean, you are basically talking about certain possibilities, and I love the word possibilities. I mean, you are not simply talking about something which is empty or which has the vacuum, but you are basically trying to create a possibility from where we can actually construct the past events. And that, I believe, would be a great contribution, would be a great service to our Naga society, and not only to the Naga society, but to all those societies who unfortunately does not have the written records of their past. On this juncture, I just wish to recall what Adolf Hitler once stated in his autobiography, Mein Kampf. He stated that those people who have forgotten the history cannot create history. Those who doesn't know their history cannot create history. So, we always talk about great Naga history, rich Naga history, but here on this juncture, at a very serious note, I want to ask you whether have we really tried to look into the past? Whether have we really tried to explore the past? There are mysteries. There are possibilities. Let us join hands together. Let us relieve the past. Let us work together so that past can show the light towards the glorious, constructive, and positive future. With these words, I thank Dr. Tenjan Wawa on behalf of Fetso College. Thank you so much, sir. Thank you so much. We will invite you once again, you and your partner in research. We will invite you once again to enlighten us more. Thank you, sir. Thank you, sir. And Rinseet, please share feedback form. If you are there, I am not able to access my email. Please thank you. I request all of you to kindly access to that feedback form, which my friend Rinseet has shared. And please share your constructive feedback. I am planning to share all the feedbacks with Dr. Tenjan. And this will also be helpful in his research also. Thank you so much. Thank you. And if anybody has any question about the research, sir can be personally contacted. He is an HOD of Unity College. His email will be shared on request. Sir, can I leave now? Sure. Sir, before your time. Please, please, please, sir. Thank you. I have to fill up this feedback form also. Dr. Aniruddha, do I fill this form again? No, no, no. Not you, sir. Not you. I will collect the feedback from the participants and I will share it with you after some time. Thank you. Thank you so much. And Dr. Rinneet is saluting your pioneering work. Let me just read it out the comments which are coming up. Let me see. Yes, Nisha said it was a great session. It is a very interesting topic and great idea, but a bit complicated for not having knowledge of the respective language, correct? Then Dr. Rinneet says saluting the pioneering work you have done, sir and madam. Absolutely. Yes, yes, yes. It is a pioneering work, indeed a pioneering work, sir. In whatever way we could contribute and help your work, we would be really glad because your work is going to be very beneficial to our people, to our society. Indeed. Thank you, sir. So with this, I'll take your leave. Have a lovely evening, everyone. Stay safe. Thank you. Bye. Take care, all of you. Thank you.