The Lhota Nagas
9781465670762
213 pages
Library of Alexandria
Overview
When I made over charge of the Mokokchung Subdivision of the Naga Hills to Mr. Mills in November 1917, I urged him to study in particular the Lhota tribe with a view to writing a monograph on them. The reason why I selected the Lhotas was that it appeared to me that they, more than any other tribe in the Naga Hills District, were beginning to lose their distinctive features and were in danger of early denationalization between the upper and the nether mill-stones of Christianity, as taught by the American Baptist Mission, and Hinduism, as practised by the Nepali settler or by the Assamese who are the neighbours of the Lhota on the plains side. It was already a very rare thing to see a Lhota in ceremonial dress, and it was a, to me, unpleasantly common thing to have Lhota ceremonies and the officials of the Lhota hierarchy spoken of in spurious terms of Hinduism. The Baptist Mission, with its headquarters at “Impur” in the Ao country, was at work in the north, and one of the first disputes I had to deal with when I went to Mokokchung in 1913 was a complaint from the village of Pangti that a missionary had been initiating his converts by immersing them in the village spring, to which the village elders objected both on sanitary and religious (or, if you will, superstitious) grounds on the lines of Tennyson’s Churchwarden when he complained of the Baptists—“They wesh’d their sins i’ my pond, an’ I doubts they poison’d the cow.” The Hindu tendency was most noticeable in the south, and it was at Kohima that one of my Lhota interpreters, by his office the natural guardian and exponent of tribal customs, came to me to ask for leave, as his village was about to perform the “Lakshmi puja,” by which he meant the Rangsikam. I am happy in thinking that not only have Mr. Mills’ efforts in investigating the customs and beliefs of the Lhota tribe succeeded in putting them on record while there was yet time, but they have also incidentally contributed not a little to revivify their observance. For there is no question but that they had begun to lose their hold. The prohibition of head-hunting alone was bound to act in that direction. In one small and decaying village (Lisio) Mr. Mills found that there had been no Puthi, and therefore presumably no communal ceremonies, for twenty years. There is now a Puthi and the ceremonial life of the village has acquired fresh vigour, and I have some hopes that the decay that had set in may be thereby staved off, for it cannot contribute to healthy life to be deprived entirely of all public and communal ceremonies, and to revive them may do good. Again, at Okotso, when I first knew it, about a third of the village had turned Christian: the remainder, having observed that no immediate disaster seemed to follow the forsaking of ancestral customs, but being in no wise desirous to take up the burden of the angel of the Church of Impur, who looks with disapproval on tobacco and the national dress and insists on total prohibition as regards fermented liquor, had lapsed into a spiritual limbo in which they observed no religious customs at all. The “morungs” had fallen into decay and the young men would not take the trouble to renew them; the village ceremonies, if observed at all, were observed in the most perfunctory manner, and the community as a whole took neither part nor interest, giving at best an apathetic conformity not perhaps entirely unparalleled in modern Britain. How far it is due to Mr. Mills’ interest in Lhota custom I do not know, but the non-Christian population of Okotso has certainly reformed, rebuilt its “morungs,” and re-instituted the Oyantsoa in its fullness.
