Cultural Lifestyle of the Tribal People of Nagaland

DRA ANNUAL INTERNATIONAL CONFERENCE 2024 ON “SOCIO-ECONOMIC TRANSFORMATION: OPPORTUNITIES AND CHALLENGES” Int. Jr. of Contemp. Res. in Multi. PEER-REVIEWED JOURNAL Volume 4 [Special Issue 1] Year 2025 81 © 2025 Noyingpeni Ovung, Dr. PK Pattnaik. This is an open-access article distributed under the terms of the Creative Commons Attribution 4.0 International License (CC BY NC ND).https://creativecommons.org/licenses/by/4.0/ Conference Paper Cultural Lifestyle of the Tribal People of Nagaland Noyingpeni Ovung 1*, Dr. PK Pattnaik 2 1 Research Scholar, Nagaland University, Kohima Campus, Meriema, Kohima, Nagaland, India 2 Professor, Nagaland University, Kohima Campus, Meriema Kohima, Nagaland, India Corresponding Author: *Noyingpeni Ovung DOI: https://doi.org/10.5281/zenodo.17942721 Abstract Manuscript Information Culture is a way of life. It includes all the things that you have inherited as members of society. Culture is the pinnacle of a person’s inner refinements. Like any tribe in India, the Naga have a vibrant culture. Each Naga tribe has its own unique culture and traditions, which can be distinguished from its language, food, dress, ornaments, customs, traditions, festivals, art, literature, beliefs, music and dance. This paper, it aims to present the rich cultural heritage and traditions of the Naga Lotha tribe that are preserved and transferred from generation to generation and the unique geographical area of the Lothas, which occupies the ‘Land of Plenty’ called Wokha district in the state of Nagaland. With the advancement of growth and development in science and technology, there came about a drastic change in society, as the present generation is virtually unaware of the rich and valuable cultural heritage of the past glory. As a result, there is a need for an hour to promote and continuation of our age-rich socio-culture and traditions, which have made life so beautiful, is currently being neglected since the younger generation is being drowned out by the torrent of modernisation. So, to gain a better insight into understanding the Lotha tribe, it is essential to study its various socio-cultural ethos, festivals and ceremonies, which have contributed to its uniqueness in the culture and raising awareness through education and conducting research in the field of culture and heritage will have a tremendous responsibility in instilling cultural values for the benefit of the future generation. ▪ ISSN No: 2583-7397 ▪ Received: 12-12-2024 ▪ Accepted: 20-02-2025 ▪ Published: 25-03-2025 ▪ IJCRM:4(SP1); 2025: 81-85 ▪ ©2025, All Rights Reserved ▪ Plagiarism Checked: Yes ▪ Peer Review Process: Yes How to Cite this Article Ovung N, Pattnaik PK. Cultural Lifestyle of the Tribal People of Nagaland. Int J Contemp Res Multidiscip. 2025;4(SP1):81-85. Access this Article Online www.multiarticlesjournal.com KEYWORDS: Naga, Lotha, traditional, culture, festivals. DRA ANNUAL INTERNATIONAL CONFERENCE 2024 ON “SOCIO-ECONOMIC TRANSFORMATION: OPPORTUNITIES AND CHALLENGES” Int. Jr. of Contemp. Res. in Multi. PEER-REVIEWED JOURNAL Volume 4 [Special Issue 1] Year 2025 82 © 2025 Noyingpeni Ovung, Dr. PK Pattnaik. This is an open-access article distributed under the terms of the Creative Commons Attribution 4.0 International License (CC BY NC ND).https://creativecommons.org/licenses/by/4.0/ 1. INTRODUCTION In the case of 21st century, there are hardly any elements left untouched by the impact of AI. AI has penetrated every segment of our lives, from our morning routine to our daily routine. Culture is an approach to life. It includes everything we have inherited and accomplished as members of society. Culture also encompasses arts, music, literature, philosophy, religion, science, customs, traditions, festivals, architecture, sculpture, way of living and one's perspectives on numerous situations in life (NIOS, 2022) [9]. Culture is a term that can have varied explanations. Culture consists of both material and non-material. Material culture includes ornaments, implements, costumes, household objects, buildings, tools, means of transportations etc, and non-material culture refers to the system of ideas, governance, beliefs, taboos, rituals, value systems, and morals. Therefore, culture is both concrete and abstract that is manifested in tangible objects as well as in ideas and philosophy (Nekha, 2015) [10]. The progress of Indian culture and arts is essential for the country as well as for each individual; the National Education Policy 2020 has placed a strong emphasis on cultural promotion. For children to develop a sense of identification, belonging, and appreciation for different cultures and identities, cultural understanding and expression are crucial. Thus, cultural knowledge and expression contribute to both individuals ' and society's well-being (NEP 2020; Para 22.2) [4]. Nagaland, the sixteenth state of the Indian Union, has seventeen odd tribes and sub-tribes, each with its unique customs, language and intricately designed dress and ornaments; it has a rich oral tradition, which has been handled down from generation to generation. It is a realm of songs and music where one can hear folk songs praising the brave deeds of ancient warriors and folk heroes. It is also known as the ‘Land of Festivals' with each tribe celebrating distinct festivals throughout the year, with most of the tribal festivals associated with nature, particularly the agricultural practices and belief system. The Lotha Naga tribe is one of the recognised major tribes in the state of Nagaland with it’s headquarter located in the Wokha district. The Lothas have their own traditions and culture, which are handed down orally through generations. According to the ethnological evidence, like any other Nagas, the Lothas also exhibit Mongoloid traits. The language spoken by the Lothas is known as ‘Kyongyi’, and they are called as ‘Kyong’, which simply means ‘man’. A drastic change in society came about with the advancement of growth and development in science and technology. With the growth of modernisation, our culture is losing its beauty and values. As a result, most of the traditional value system and aesthetic culture have already been waning away. The present generation needs to be aware of the rich and valuable cultural heritage of the past glory. As a result, there is a need for an hour to promote and continue our rich socio-cultural traditions, which have made life so vivid and attractive. These need to be addressed since the torrent of modernisation is drowning out the younger generation. 2. REVIEW OF LITERATURE Through the literature reviewed, it was discovered that the research on the cultural lifestyle of the tribal people of Nagaland was limited, and only a few studies have been made in the Northeast. Therefore, this research will provide helpful insight into the rich cultural heritage of the lifestyle of the Nagas and the Lotha Naga tribes, in particular. Konyak (2023) [6] provided a significant contribution to the documentation and preservation of Konyak Naga cultural heritage. It provides us a comprehensive account of the history of the Konyak Nagas, the traditional tattoo practices, social and administrative system, and various aspects of Konyak indigenous crafts, textiles, attire, ornaments and headgear. It provide details account of the traditional clothing and ornaments worn by Konyak men and women, explaining their meaning, designs and the stories woven into each piece. It also provides us with original photographs, providing a vivid journey into the Konyak Nagas culture. Historically animistic, most Konyak today practice Christianity. While modern influences like Christianity and education have brought improvement, they have also overshadowed invaluable cultural treasures. Assumi (2024) [1] provides a detailed account of the social and cultural features of the Sumi Naga tribes. It discussed about the land and people, socio-cultural features such as dress and ornaments, animism, festivals, inheritance of property, headhunting practices, customary law, food habits, marriages, kinship, clans, rituals, burial practices, village formations, migrations, and changes in the socio-cultural practices. It was found that many important and unique oral traditions connected to space have been lost in time among the present generations. It analyses the changes and continuity of Sumi space in the face of modernisation, cultural contact, change of administrations and legislation, cultural loss, continuity of beliefs, and modern migrations to towns and cities from villages. It aims to provide a significant contribution to preserving the unique cultural knowledge and practices of the Sumi Nagas. DRA ANNUAL INTERNATIONAL CONFERENCE 2024 ON “SOCIO-ECONOMIC TRANSFORMATION: OPPORTUNITIES AND CHALLENGES” Int. Jr. of Contemp. Res. in Multi. PEER-REVIEWED JOURNAL Volume 4 [Special Issue 1] Year 2025 83 © 2025 Noyingpeni Ovung, Dr. PK Pattnaik. This is an open-access article distributed under the terms of the Creative Commons Attribution 4.0 International License (CC BY NC ND).https://creativecommons.org/licenses/by/4.0/ Critical analysis of the Review The above literature review highlights the rich socio-cultural life of the tribal people and the changes brought about by the spread of Christianity and modernity in Naga society as a whole. These changes have not only altered the society, affecting the traditional values and customs, but have also altered the character, habits, behaviour, and mindset of the Naga people. Therefore, this research will serve as the bedrock for preserving an invaluable and diverse indigenous heritage, much of which is rooted in oral traditions and faces the threat of rapid modernisation. This preservation is not merely about holding onto the past but is crucial for documenting rich oral traditions, sustaining traditional arts and crafts and maintaining vibrant community practices that are vital for both local wellbeing and global cultural diversity. Significance of the Study Naga society has undergone significant transformations due to colonialism, the advent of Christianity, modernisation, and globalisation. It has impacted traditional practices, belief systems, and social structures. Therefore, meticulously documenting unique customs and traditions ensures that the rich tapestry of Naga identity is not only remembered but also understood by future generations. It contributes to cultural continuity, social cohesion, and the empowerment of the Naga people to navigate the complexities of the modern world while safeguarding the invaluable treasures of our collective past and enriching our shared future. 3. OBJECTIVES OF THE STUDY 1. To throw light on the cultural lifestyle of the tribal people of the Lotha Naga tribe of Nagaland. 2. To study the role and significance of social genna and festivals of the Lotha Naga tribe of Nagaland. Research Question 1. What is the role and significance of Social Genna in the Lotha Naga tribe of Nagaland? 2. What is the need and significance of festivals for the Lotha Naga tribe of Nagaland? Delimitation of the study 1. The present study is confined only to the Naga Lotha tribe of Nagaland. Social Genna and its Significance The social genna plays a significant role in the life of the Lothas. Genna means the ‘forbidden acts on days of prohibition’. Strict adherence to ‘genna’ is essential for the well-being, prosperity, and advancement of both the individual and the community, as a curse might result in breaking the ‘genna’. Genna sometimes affects the entire village, or a portion of the village, or a single household. When the ‘genna’ is announced, everyone is expected to refrain from their regular work and stay away from the external world; even visitors from other villages are not prohibited from visiting the village during the ‘genna’ observance. In several instances, the village gate was closed, preventing any transit or transaction. ‘Gennas’ are often observed in contexts such as agricultural activities, special occasions, natural disasters, unnatural death and during hunting and fishing, and there are certain gennas that restrict sexual conduct. The social genna refers to the communal feasts that a person hosts for the entire village, and it is known as Osho in the Lotha language, which means a feast of merit. The strength and significance of the gennas increase starting with the first small genna and continue until the fourth genna, where a two-stone is dragged, and a black Mithun without any deformities is sacrificed for the ceremony. Social genna are followed by social activities, and they determine the social status and life of the village. The first, second, third, and fourth social ‘gennas’ are known as Ozhütana/ Ozhüyua, Shishang, Ethayua, and Tsirotsoala. Specific distinct shawls are intricately woven exclusively for that particular genna, serving as identifiers for individuals who have completed all the gennas such as the Longpensü shawl weaved from black thread with prominent blue stripes of varying sizes, is regarded as the most prestigious shawl worn by esteemed men of the village after fulfilling all the gennas, the stone dragging ceremony and due to the high expense, not everyone could afford to complete all of the social gennas. A young man, completed three generations, wore a shawl called Phanrhupsü intricately woven with black and white designs over a red wool base, arranged in vertical stripes down the centre. The logic behind the feast of merit is to share their good fortune with the entire community, which also demonstrates the value of sharing in Lotha culture. At present, with the acceptance of Christianity, genna are not being practised among the Lotha. DRA ANNUAL INTERNATIONAL CONFERENCE 2024 ON “SOCIO-ECONOMIC TRANSFORMATION: OPPORTUNITIES AND CHALLENGES” Int. Jr. of Contemp. Res. in Multi. PEER-REVIEWED JOURNAL Volume 4 [Special Issue 1] Year 2025 84 © 2025 Noyingpeni Ovung, Dr. PK Pattnaik. This is an open-access article distributed under the terms of the Creative Commons Attribution 4.0 International License (CC BY NC ND).https://creativecommons.org/licenses/by/4.0/ The Festival of Lotha The Lothas have many customs, traditional festivals, folk dance, and folklore. Of all the Lotha festivals, the agricultural festivals are the most widely observed. They commemorate the start or end of all seeds and the supplication of the Gods of the crops for a bountiful harvest. Tokhü Emong The harvest celebration of Lothas is called the Tokhü Emong festival. The folks now take a break from their labours and settle down to enjoy the results of their labour when the harvest is complete, and the granaries are filled. Tokhü Emong is the gathering of the paddy harvested at the end of the year, celebrated annually during the first week of November. It is observed for nine days postharvest and is also referred to as the Rüchak festival, signifying a feast at the end of the harvest. In 2014, the Government of Nagaland declared November 6th and 7th to be restricted holidays in honour of Tokhü (Hoho, 2012, p. 4). As a result, Tokhü Emong has become the festival of the festivals for the Lothas (L. Kithan, 2022) [5]. The chief priest (Pvüti) will commence the celebration. The Morung youths (Chumpo Khyongroe) went with him to gather unhusked rice from each home in the community. The rice was sold to raise money for purchasing a pig and making rice beer, which was then given to each contributor in the belief that this custom promoted wealth in society as a whole (Directorate of Information & Public Relations, Government of Nagaland) [3]. Each person was dressed in traditional clothing and costumes, depending on their social standing. Along with their spears and daos, the male costumes, such as the Longpensü, Phanrhupsü and Suisa (Rhukasi), were worn, including headgear, hand bangles made of elephant tusk, a tail form made of animal tails, and colourful knee covers. Females are dressed in Opvüramvü and wear necklaces made from seashells. During this festival, the family who lost a member during the year bid farewell to the souls of the deceased and also cleaned all the graveyards in the village. Fires are ignited at each grave, and food is offered to the departed souls. Rituals involve dining with the spirits of the deceased, telling them to depart happily. On the final day of the feast, the belongings of the deceased are gathered from the home and taken to the burial place outside the village, where a bamboo platform (machang) is constructed. The deceased are then told that life and death are now separated, and they are urged to depart peacefully. Following the rituals, family members do not turn back and go home. After the crowing of the rooster at night, the family members burn the remaining belongings of the deceased. This festival is intended for both the living and the deceased (Lotha, 2024) [8]. The festival is also a time when engaged couples are permitted to marry, and new houses are built after the festival. It is a festival which celebrates love, friendship, oneness, reconciliation and forgiveness. During the festivals, people share rice beer, special meals, cooked pork among family, friends and neighbours and strengthen their relationship with each other. It is a celebration of gratitude to God for abundant harvest, years of blessing and of forgiveness, reconciliation, friendship and harmony. 4. CONCLUSION Our rich cultural legacy needs to be revised and renewed to promote and conserve distinctive indigenous cultural knowledge. Educational institutions should be instrumental in reviving the ancient culture of the past glory by including cultural content in the school curricula. The Hornbill Festival, also known as the "Festival of Festivals," is an initiative by the Government of Nagaland to foster inter-ethnic contact and conserve the rich cultural history of the Naga people. This festival encourages young people to participate in the festivals and raises awareness of the need to preserve and promote the rich cultural heritage of the community, giving the Naga tribes a platform to strengthen and promote their cultural heritage. Parents and elders should encourage the young generation to have a keen interest in learning about their cultural heritage and participate in the community's cultural activism. Through research in the field of culture and indigenous knowledge, it will benefit future generations, foster pride in one's own identity, and further the larger goal of generating interest among the youth and in other regions of the country. While Nagas share commonalities, each tribe is distinct. Research can foster better understanding and appreciation among different Naga tribes, and by sharing the richness of Naga culture, it contributes to a more inclusive and tolerant global society, fostering mutual understanding and respect. Therefore, researchers working in the field of cultural values and heritage have a great deal of responsibility. REFERENCES 1. Assumi IL. Culture and space: A study on the Sumi Naga of Nagaland [Doctoral thesis]. North-Eastern Hill University; 2024. 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