Christianization
and
Empowerment of Lotha Naga
Women in
North East India
Author
Adani Ngullie obtained his Ph.D degree from
Assam University Silchar, Assam. She is presently
working as an Assistant Professor and Head of
Department, History, Unity College Dimapur,
Nagaland. She has a great interest in women issues
and is actively taking part to create awareness and
to encourage the women folk to be self reliant, and
independent. She has contributed number of
research papers and regularly contributes papers
in edited books, journals and present papers at Seminars and workshops.
Christianization
and
Empowerment of Lotha Naga
Women in
North East India
Adani Ngullie
2014
Scholars World
A Division of
Astral International Pvt. Ltd.
New Delhi – 110 002
© 2014 AUTHOR
Publisher’s note:
Every possible effort has been made to ensure that the information contained in this book is accurate
at the time of going to press, and the publisher and author cannot accept responsibility for any errors
or omissions, however caused. No responsibility for loss or damage occasioned to any person
acting, or refraining from action, as a result of the material in this publication can be accepted by the
editor, the publisher or the author. The Publisher is not associated with any product or vendor
mentioned in the book. The contents of this work are intended to further general scientific research,
understanding and discussion only. Readers should consult with a specialist where appropriate.
Every effort has been made to trace the owners of copyright material used in this book, if any. The
author and the publisher will be grateful for any omission brought to their notice for acknowledgement
in the future editions of the book.
All Rights reserved under International Copyright Conventions. No part of this publication may be
reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic,
mechanical, photocopying, recording or otherwise without the prior written consent of the publisher
and the copyright owner.
Cataloging in Publication Data--DK
Courtesy: D.K. Agencies (P) Ltd. <[email protected]>
Ngullie, Adani.
Christianization and empowerment of Lotha Naga women in North East India /
Adani Ngullie.
p. cm.
Revision of the author's thesis (Ph. D.)--Assam University.
Includes bibliographical references (p.
).
ISBN 9789351302186 (Hardbound)
1. Naga (South Asian people)--India, Northeastern--Social life and customs. 2.
Naga (South Asian people)--India, Northeastern--Religion. 3. Christianity--India,
Northeastern. 4. Women in development--India, Northeastern. I. Title.
DDC 305.8009541
23
Published by
:
Scholars World
A Division of
Astral International Pvt. Ltd.
– ISO 9001:2008 Certified Company –
81, Darya Ganj, Near Hindi Park,
Delhi Medical Association Road,
New Delhi - 110 002
Phone: 011-4354 9197, 2327 8134
Fax: +91-11-2324 3060
E-mail: [email protected]
Website: www.astralint.com
Laser Typesetting
:
SSMG Computer Graphics, Delhi - 110 084
Printed at
:
Replika Press Pvt. Ltd.
PRINTED IN INDIA
Dedicated to my Loving Father
Late.Yanarao Ngullie
PREFACE
This is a slightly modified version of my doctoral thesis.
The Lotha Naga tribe constitutes one of the major tribes in Nagaland
in North East India. The Lotha Nagas developed independent, Sociopolitical systems based on their customary laws that reflecting their ancient
wisdoms and ability to manage their affairs and survive independently.
They remained a stagnant society confined to their villages, and isolated
from the rest of the civilized world. They relied on minimum needs of life,
deeply rooted in traditional values and conventional practice till the arrival
of the British in the Naga Hills.
The Lotha society is basically patriarchal, hence it is governed by
patriarchal values that control the behavior of women to a large extend,
prohibited them from participating in some specific activities. When back
in times for centuries the Lotha Nagas traditional society has been one of
male supremacy and dominance, where women were projected as inferiors
to men. The roles of both men and women were important in society but
customs and traditions never gave women equal rights. The traditional
idea of women being confined to the household activities has an important
effect also on the thinking and attitude of both the genders towards women.
Some of the traditions and customs that were followed or practiced were
for the benefit of women but such traditions, sometimes, were the causes
of discrimination against them.
viii
However, women have not taken all these restrictions as suppression
but have accepted as a part of the social custom practiced. Lotha Women
of the old days live a much uncomplicated life unaware of any outside
influences, and was contented living a busy life as a house wife. women
although enjoyed considerable freedom, have to face various problems
and restrictions due to traditional social customs which have hampered
their emancipation for a long period.
The American Baptist missionaries had its beginnings in the United
States of America. Just at time when the British power in India was being
consolidated the newly formed Missionary Societies were begin to work.
This eventually led to the coming of several Christian Missionary Societies
in India. The American Baptist Missionaries who worked in the North
Eastern India were British nationals but they belonged to the denomination
of the ‘Southern Baptist’, in America.
With the advent of Christianity and education, transformation in social
life became inevitable. Many of the women missionaries who served in
the North East India were sent by missionary societies established by
American Baptist women, who were eventually consolidated under a
single society, the Woman’s Baptist Foreign Missionary Society (WBFMS).
The WBFMS was one of a number of women’s missionary societies
established in the second half of the nineteenth century for the specific
purpose of enabling women to serve the needs of women. The women
missionaries both wives of missionaries and single ladies no doubt remained
invisible workers through their stay in the Naga Hills.
A remarkable contribution of Christianity to the Nagas is the rapid
and radical changes of their social life from primitive and unsophisticated
lives to a very high standard of modern life style. It transformed many
aspects in the life of the Naga society”. The Christian missionaries
particularly women missionaries and wives of missionaries who came to
Naga Hills were the first ones who served for the interests of Naga women.
The penetration of the American Baptist Missionaries into the Naga Hills
in the nineteenth century brought many significant changes. Changes
could be seen in the lives of Lotha Naga women too. In retrospection, the
improved condition of women through education, literature, women’s
organization and empowerment, one cannot be denied how relentlessly
the Christian missionaries have played their roles as the ‘agents of change’.
vix
I was largely motivated to undertake this work on this particular
subject, as this subject has remained relatively an unexplored area. This
work therefore is an attempt to sketch the role of Lotha Naga women,
and the restrictions imposed on them traditional society, in spite of her
unlimited contributions towards the society. The work covers the
missionary perspectives and their role in transformation of the Lotha Naga
women in North East India, further it analyses and examines the reverse
aspect of Christianity on the Nagas. It also interprets and examines the
work of Christian missionaries, wives and women missionaries in Lotha
Naga area. Due to the absence of permanent missionaries in Lotha Naga
area until 1948, there has been a scarcity of sources which makes it
impossible to determine in detail the views and works of the Christian
missionaries on Lotha Naga women. Therefore this work cannot be
confined to Lotha Naga women alone, but it will be comparative study on
the works of the Christian missionaries among the women of other tribes
like the Aos, the Angamis and the Sema Naga tribes. However, in spite of
its limited sources, it is expected that the present work would be a new
contribution towards the study in the related field.
The present work would not have seen the light of day without the
help and guide of my mentor Prof. Sajal Nag. I express my special thanks
and gratitude to him for making my dreams a reality. His suggestions,
comments, constructive criticisms and encouragements immensely
contributed towards the successful completion of my work on time. I extend
my greatest gratitude to him once again.
I express my sincere thanks to Prof.Sivasish Biswas for his resourceful
assistance, availability and encouragement.
During the process of this work, several Librarians, Archivists and
staff of different libraries extended their immeasurable help. My deepest
appreciation is expressed to: the National Archive Delhi, Nehru Memorial
Museum and Library, Teen Murti, Delhi, the Asiatic Society of Kolkata,
the CBCNEI, Guwahati, the Eastern Theological College, Jorhat Assam,
Assam State Archive Guwahati, Nagaland State Archive Kohima, the
Bailey Baptist College, Wokha, Okotso Baptist Church Library. I have had
the privilege of talking to many truly remarkable individuals, who confided
their experiences to me. I am grateful to them all. Sharing of their opinions,
experiences and suggestions has been invaluable to my work.
x
I express my special thanks to Dr. Narola Imchen, Associate Professor
in the Department of History of Christianity, Eastern Theological College
Jorhat, for generously provided me relevant materials, published by the
Women Study Centre.
I am very grateful for the help and advice of many friends who made
it possible for me to take up this work and making it into a really I am
especially grateful to Ms. Joyce Enyie, Asst. Professor, Dept. of English,
Unity College Dimapur, Nagaland who had painstakingly and minutely
gone through, commented and edited my works ty. Sincere thanks to all
my friends, colleagues and well wishers.
My grateful acknowledgement also goes to all my loving brothers,
sisters-in-law, nephews and nieces for their unfailing love and constant
support. I am especially indebted to my parents for their constant support
and prayer and whose encouragement and unfailing help have always
helped me in crossing the hurdles. And finally I am indebted to all my
cousins for their unfailing support.
Above all I thank God for leading me through rain and sunshine.
ADANI NGULLIE
CONTENTS
Preface
vii
Introduction
Chapter-1 EARLY LOTHA NAGA SOCIETY
1-14
15-48
1.1. The Village
1.2. The Chief (Pvuti)
1.3. Lotha Naga House
1.4. Headhunting
1.5. Morung (Chumpho)
1.6. Festivals and Ceremonies
1.7. Feast of Merit (Osho)
1.8. Religion and Beliefs
1.9. Life after Death
1.10. Ancestors Worship
1.11. Gennas: Practice and Significance
1.12. Property and Inheritance
1.13. Role of Lotha Naga women
1.13-1. Dress and Ornaments
Chapter-2 ARRIVAL OF THE AMERICAN
BAPTIST MISSIONARIES
2.1.Missionaries Views about Lotha Naga women
49-60
xii
Chapter-3 GIRLS EDUCATION
61-82
Chapter-4 HEALTH MISSIONS
83-99
Chapter-5 IMPACT
101-121
5.1. Changes in Marriage System
5.1-1. Traditional Marriage
5.1-2. Christian Marriage
5.2. Changes in Cultural Values
5.3. Changes in Dress
5.4. Changes in Material Aspects
Chapter-6 EMPOWERMENT
123-133
Chapter-7 CONCLUSION
135-141
BIBLIOGRAPHY
143-151
INTRODUCTION
Christianity was in part the cause of the expansion of European
peoples. At times, the Christian missionary was the pioneer of the white
man’s penetration. However, it is indisputable that Christianity was an
important element in the new nations of European blood which arose
from the expansion of European peoples and that it modified profoundly
the impact of Europeans upon non- Europeans. The new nations which
came into being in the nineteenth century under a leadership were predominantly white.
Usually the introduction of Christianity contributed to the
disintegration of the old culture. At times harm followed. In general,
however, Christian missionaries fought exploitation of non-Europeans by
non-missionary whites. In this way they were supported by the consciences
of many of their fellow-country men, made sensitive and active by the
Christian faith. The nineteenth century witnessed number of Christian
missionary’s activities in many parts of the countries. The primitive peoples
adapted themselves to the new world by creating for them schools after
the white man’s pattern, teaching them appropriate handicrafts,
introducing plants and better methods of agriculture, and applying the
new medical skill in the latter part of the 19th century to the healing and
prevention of disease. Moreover, as the 19th century progressed, the
attitude crystallized in the phrase “the white man’s burden” became an
increasing characteristic of empire-builders and colonial administrators.
The white man’s rule, as maintained, should be for the benefit of the
2
Christianization and Empowerment of Lotha Naga Women in North East India
governed. Much of this varied activity for the well-being of races subject
to the white man was directly and clearly traceable to Christianity. Much
of it arose from a widespread humanitarianism which was not so
demonstrably from Christianity but which seems to have been indebted
to it. We must remember, however, that neither Christianity nor nineteenthcentury humanitarianism completely prevented the selfish and at times
colossal exploitation of non-European peoples or fully annulled the
suffering which accompanied the cultural dislocation brought by the
impinging white civilization. Christianity partly allayed the agony and
eventually abolished or reduced some of the more palpable evils. It did
not succeed in making the coming of the white man an unmixed blessing.
Its course was more rapid not only because of the religious awakenings
in Europe and America which gave to it impulse and renewed vigor but
also because it was borne by an extensive migration of professedly Christian
peoples and accompanied the impact of a powerful advanced civilization
upon primitive cultures which offered brief but in adequate resistance. By
1914, Christianity’s numerical gains in much of Asia were being greatly
accelerated and the affects upon Asiatic cultures were rapidly mounting.
In Asia as in the Americas, the Pacific, and Africa the period from 1815 to
1914 was the great century1.
It was by the end of the century what is called the ‘modern missionary
movement’ began in England, the U.S.A, and other countries of the west.
In the last decade of the eighteenth century and the first two decades of
the nineteenth century, under a fresh impulse of missionary zeal a number
of other societies were founded, such as: the Baptist Missionary Society in
America, the London Missionary Society, the church Wesleyan Society
etc. The idea spread to all the principal denominations of Protestantism,
and in each one of them an organization was formed for mission work in
non-Christian lands. Thus, just at the time when the British power in
India was being consolidated the newly formed missionary societies were
eager to begin work2.
Missionaries did not come to India as travelers. Theirs was a
commitment, at least for their working lives, to the subcontinent. Upholding
the Christian doctrine: ‘go ye therefore and teach all nations’ the Christian
missionaries with a strong conviction of the absoluteness of Christ came
and worked among the Indians. Indeed they condemned the heathen to