The Socio-economic, Political & Cultural Trajectory: A Glimpse of the Angami Naga

In the contemporary times, the Angamis has undergone a huge transition in terms of the socio-economic, culture, tradition and therefore, the political as well. The village republic served as a landmark of the Angamis and an important link to understand the polity of the people and their ethos. It may be fair to say that those distinctions hardly existed rigidly earlier than it is in the present times. The transitory phase of history, however, gives us the impression that there is a social phenomenon of change and adaptation vis-à-vis the political structure, economy which directly impacts the traditional culture.

From an insider’s perspective, the village republic functions within the spectrum of a limited economic activity and a polity that is closely tied up with the vibrant cultural practices. The political landscape is largely communitarian and republic in nature where each village enjoys reasonable autonomy. The institution of “unwritten oral custom” is deeply shaped by the social structure. The concept of kichiiki (morung), kenyii (taboo), tehuba (public space) and (thenyi) feast are seen as the by-product of a cultural pattern which is associated with the economic activity which was then predominantly terrace farming or shifting agriculture. The ethical orientation and political approach, therefore, laid strong emphasis on the collective well-being of the community as opposed to individualism.

The norms and values of the society within the Angamis are rather essentialist than dogmatic. This is largely because the social structure is established based on the “organic solidarity” (Emile Durkheim’s classification of society) which is seen in almost every simple society. Earlier the political set-up of the Angamis revolved around the traditional authority. The level of political participation is limited to adult membership which is patriarchal in nature. The laws of inheritance, household distribution, land use, disputes, including land disputes are settled within the traditional authority which is comprised of few chosen elders. 

The transitional phase, however, has witnessed a kind of Kuhnian “Paradigm shift.” This necessarily does not mean there is a wholesale turn. It, however, means that the society enters into another phase wherein the whole traditional concept is brought to critical inquiry. Subsequently, it has generated a system that is a blend of both traditional and modern ideas. This new dimension gives rise to a new institutional structure in terms of economy, culture, and politics.

The arrival of the bureaucratic state, an offshoot of the modern era, begins to take its root. The traditional authority begins to lose its grip in the face of the legal-state authority. The economic activity likewise takes a new route where the profession is determined by specialization which is based on merit and not hereditary. The institutional and organizational structure has also shifted in a big way. It was the “kichiiki” and the “tehuba” that kept the Angamis on toes before the arrival of institution such as church. Today, the “church,” “school,” and “organizational union” has become the center of interaction within the Angami society. 

Civil societies such as the church association, students union, youth society, women society or apex body like Angami Public Organisation (APO) begins to play a major role in the effort to preserve tradition and its participation in politics. The individual freedom and the rise of public figures has gained momentum in broadening and determining the path of society which is well extended to the Nagas and beyond.

Thepfulhoukho Kuotsu, Ph.D. research scholar Jawaharlal Nehru University (JNU), New Delhi.
The article first appeared in NagaDao, an annual publication of Naga Students' Union, Delhi (NSUD), 2018.