Free Road of Bones by Fergal Keane Page A

Naga as part of a survival course. Hill’s memories are not those of an anthropologist or a politician but of a working-class boy from Birmingham entranced by an alien world. From the Nagas he learned how water could be found in bamboo stalks and how to watch what the monkeys ate because ‘whatever they eat you can eat because if it kills the monkeys then it will kill you’. But he also recorded the deaths of Nagas from food poisoning as a result of eating rotting rations abandoned by the British. ‘Civilisation was no good to them, not our type of civilisation.’
    Charles Pawsey saw his mission as one of protection. To achieve this he enforced the doctrine of Naga separateness laid down by the Raj. Visitors to the Naga Hills had to have a permit, and these were given out sparingly. Except in isolated cases, the planting of land for commercial purposes was forbidden. The same prohibition applied to private industry, with a handful of exceptions. Within the constraints of the imperial imagination this policy was benign and it ensured relative peace in the region, but its effect was to preserve Naga life in a political vacuum. As one Indian writer has put it, ‘Any observer of the North-East Indian situation may conclude that the tribal people there were purposely kept in isolation from the Indian nationhood.’ The logic of Naga separateness, codified under imperial rule, was to have devastating consequences when the Raj retreated.
    Pawsey, like so many other servants of the Raj, could hardly have foreseen what war and the rising tide of nationalism would do to thisworld within a very short space of time. But the Japanese conquests in 1941–42 had an electrifying effect in India. By the summer of 1942 Gandhi and his supporters in the Congress Party had launched the Quit India campaign, demanding an immediate British withdrawal. * In the tea country of Assam next to the Naga Hills there were anti-British protests. In September 1942 thirteen people were shot dead in demonstrations at police stations. The following month Congress activists derailed a train carrying British troops into Assam, causing several deaths and widespread injuries. A militant was hanged and many others were sentenced to long prison terms. British troops arriving in India that year cound find themselves confronting angry crowds. Captain Gordon Graham of the Cameron Highlanders arrived with the British 2nd Division in June 1942 and recalled asking a Sikh man for directions to the police station: ‘My friend,’ the Sikh told him, ‘you will learn that the police in India are not here to help people. And neither are you.’
    But among the Naga population, mistrustful of the Indians from the plains, there was negligible support for the Congress protests. If anything, Naga opinion had been radicalised in support of the British by the behaviour of some Indian troops retreating through the Naga Hills from Burma earlier in 1942. Rape and looting were reported from several areas as gangs of deserters moved towards Assam. To the Nagas, Charles Pawsey and his colonial administration seemed a far safer bet than the unknown quantity of an Indian liberation movement.
    Still, the world of genteel drinks parties at Pawsey’s bungalow, of long treks into the interior by visiting anthropologists and botanists, of illiterate tribesmen living by the fiat of British officials, was slipping towards its twilight. Its last hurrah would be glorious and tragic, a drama of war that was both modern and inescapably Victorian, replete with outnumbered garrison, fanatical enemy, heroic last stands, and a cast of characters whose diversity and eccentricity belonged to the age of high empire.
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    * The Indian Tea Association (ITA) established a ‘Refugee Organisation’ to help deal with the influx of people into Assam. It was an early example of a civilian administered aid effort that would become so common in the later years of the 20th century.
    * The Treaty of Yandaboo was