Society in Nagaland: NBSE Class 12 (Arts) Sociology answers

Introduction

The chapter provides a comprehensive overview of the cultural, social, and political aspects of Nagaland, a state in Northeast India. It discusses the traditional religion of the Nagas, which is characterized by a belief in a Supreme Being, spirits, and the significance of dreams. The chapter also highlights the importance of the Morung, a traditional educational institution where young Nagas learned various life skills and cultural practices.

The emergence of Nagaland as a state within the Indian Union is also detailed. The formation of the Naga People’s Convention (NPC) in 1957, the subsequent 16-point agreement with the Indian Prime Minister, and the passing of the State of Nagaland Act in 1962, leading to Nagaland’s inauguration as a state in 1963, are all discussed.

The chapter further explains the special provisions for Nagaland in the Indian Constitution under Article 371A, which grants the state autonomy in matters of religious and social practices, Naga customary law, and administration of civil and criminal justice.

The advent of Christianity and modern education in Nagaland is also discussed, noting the significant social and cultural changes these brought about. The chapter ends with a series of questions for further exploration and understanding of the topics covered.

Textual questions and answers

Very short answer questions

1. Who are the ‘Nagas’?

Answer: The word ‘Naga’ is applied to a group of tribes which differ from other groups of tribes. Such differences are not only in physical features, but chiefly in cultural and social aspects.

2. To which racial group do the Nagas belong?

Answer:The Nagas belong to the Mongoloid racial group.

3. What is the total population of Nagaland according to 2011 Census?

Answer: According to the Census of India 2011 Provisional Population Totals, the total population of Nagaland is 19,80,602.

4. What is the percentage of tribal population in Nagaland according to the Census 2011?

Answer: According to the Census of India 2001, the proportion of the population belonging to Scheduled Tribes in the State was 1,774,026 which constitute 89.1 % of the total.

5. Name some of the major tribes found in Nagaland.

Answer: According to the official publications of the Government of Nagaland, there are 17 tribes found in Nagaland: Angami, Ao, Chakhesang, Chang, Khiamniungan, Konyak, Lotha, Phom, Pochury, Rengma, Sumi, Sangtam, Yimchunger, Zeliang, Kuki, Kachari and Tikhir.

6. What is the most important festival of the Angamis?

Answer: The most important festival of the Angamis is Sekrenyi

7. What are Moatsu Mong and Tsungrem Mong?

Answer: Moatsu Mong and Tsungrem Mong are the main festivals of the Ao tribe. Moatsu is celebrated in the month of May, just after sowing, and Tsungremong is celebrated just before the harvest

8. Name the traditional festivals of Chakhesang.

Answer: The traditional festivals of Chakhesang are Sukriinyi celebrated in the month of January and Tsiikhenye in the month of April.

9. Which tribe celebrates the festival of Naknyulem?

Answer: The Chang tribe celebrates the festival of Naknyulem.

10. What are the main festivals of Khiamniungan tribe?

Answer: The main festivals of Khiamniungan tribe are Miu celebrated in May and Tsokum in October.

11. Which Naga tribe celebrates Monyu?

Answer: The Phom tribe celebrates the festival of Monyu.

12. What is the main festival of Konyak tribe?

Answer:The main festival of the Konyak tribe is Aoleang, celebrated in April.

13. Which tribe celebrates the festival of Tokhu Emong?

Answer: Tokhu Emong is celebrated by the Lothas.

14. What is the main festival of the Pochury?

Answer: The main festival of the Pochury is Yemshe, celebrated in October.

15. Which festival is celebrated by the Rengma Nagas?

Answer: The Rengma Nagas celebrate the festival of Ngada.

16. Which is the chief Sangtam festival?

Answer: The chief Sangtam festival is Amongmong, celebrated in September.

17. What is the main festival of the Sumi Nagas?

Answer: The main festivals of Sumi tribe is Tuluni, celebrated in July.

18. Which Naga tribe celebrates the festival of Metemneo?

Answer: The Yimkhiung tribe celebrates the festival of Metemneo.

19. What are the main festivals of Zeliang tribe?

Answer: The main festivals of Zeliang are Meleingi celebrated in March and Langsimngi in October.

20. What is the major source of income in Nagaland?

Answer: The economy of Nagaland is dominated by agriculture.

21. Which district of Nagaland has the highest density of population according to 2011 census?

Answer: Dimapur.

22. Name the two distinct types of agriculture found in Nagaland.

Answer: The two distinct types of agriculture found in Nagaland are shifting cultivation and terrace cultivation.

23. What is shifting cultivation?

Answer: Shifting cultivation is an agricultural practice found in hilly and mountainous areas. It is the practice of shifting from one plot to another after the fertility of the soil is exhausted. Shifting cultivation is known by different names. It is called slash-and-burn cultivation because it implies the clearing of vegetation in the plot selected by cutting down trees and other vegetation and then burning them before sowing the seeds.

24. What is terrace cultivation?

Answer: Terrace cultivation is found chiefly among the Angamis in Kohima district and to some extent among the Chakhesangs in Phek district. Unlike shifting cultivation, terrace cultivation is permanent or settled cultivation because the fields are permanent and are used for cultivation every year. It is called ‘panikheti’ or wet cultivation because crops are cultivated in fields with standing water.

25. What is the basic aim of shifting cultivation?

Answer: The basic aim of shifting cultivation is to meet the demand for food for the household. Therefore, food grains like rice, maize, millets, vegetables and other edible leaves are grown. Some foods for domestic animals like pigs are also grown. Besides, some cash crops like chillies, ginger, potato and cotton are also grown.

26. What is the traditional religion of the Nagas?

27. Who was the first Christian missionary to Nagaland?

Answer: Rev Miles Bronson.

28. What is Morung?

Answer: The morung was a large hall located close to the village gate so that in an emergency the youth could be quickly armed. The actual organisation and the rules and regulations of the morung differed from tribe to tribe. It was the place where the youth underwent training in various aspects of life until they get married.

29. Which is the most important traditional educational institution of the Nagas?

Answer:The most important traditional educational institution was the bachelors’ or youth dormitory found in every village or khel. Such youth dormitories existed also for the girls. The youth dormitory is known by different names in different tribes, and the most commonly used term is morung.

30. Who brought modern education to Nagaland?

Answer: Modern education was brought to Nagaland by the Christian missionaries.

31. When was Nagaland declared as a full fledged state?

Answer: In 1962, the Parliament passed the State of Nagaland Act 1962 for the formation of Nagaland as a full-fledged State. Consequently, Nagaland as the 16th State in the Indian Union was inaugurated on 1st December 1963.

32. Which Article of the Constitution provides for safeguarding the religious and social practices of the Naga people?

Answer: Article 371A.

Short answer questions

1. What is meant by ‘animism’?

2. Distinguish between benevolent and malevolent spirits.

Answer: In animism, it is believed that some spirits are benevolent i.e., good and helpful, while other spirits are malevolent or even evil and cause harm. Thus, diseases and disasters are considered to be the work of malevolent spirits. While good spirits are worshipped, malevolent spirits are feared.

3. Briefly discuss the important rituals and practices of the Naga traditional religion.

Answer: The important rituals and practices of the Naga traditional religion include a belief in a Supreme Being who is also said to be the creator who sustains human beings and other creatures. In addition to the belief in the Supreme Being, Naga traditional religion includes belief in spirits, both benevolent and malevolent.

Benevolent spirits are helpful to human beings, but malevolent or evils spirits are the cause of diseases and calamities. Therefore, they are to be feared and propitiated with sacrifices and by observing gennas. Naga life cycle rituals also had religious significance. Important life cycle rituals and ceremonies were observed at birth, the naming of a child, marriage and death.

Naga traditional religion also had such practices as divinations and observation of omens. Interpretation of dreams was also an important element in traditional Naga religion. Good dreams were understood to indicate success or a favourable outcome, while bad dreams foretold disasters. In the traditional Naga religion, usually there was no distinct class of priests. The head of the family or the clan performed the function of priest

4. What is jhum cultivation?

Answer: Jhum cultivation is an agricultural practice found in hilly and mountainous areas. It is the practice of shifting from one plot to another after the fertility of the soil is exhausted. Shifting cultivation is known by different names. It is called slash-and-burn cultivation because it implies the clearing of vegetation in the plot selected by cutting down trees and other vegetation and then burning them before sowing the seeds. Another term used for this type of cultivation is swidden farming because only simple tools are used in cultivation. In North East India, it is known as jhuming or jhum cultivation.

5. Point out the basic difference between Jhum cultivation and Terrace cultivation.

Answer: Jhum cultivation, also known as shifting cultivation, is an agricultural practice found in hilly and mountainous areas. It involves shifting from one plot to another after the fertility of the soil is exhausted. It involves clearing of vegetation in the selected plot by cutting down trees and other vegetation and then burning them before sowing the seeds. This method of cultivation is primarily used to meet the demand for food for the household.

On the other hand, terrace cultivation is found chiefly among the Angamis in Kohima district and to some extent among the Chakhesangs in Phek district. Unlike shifting cultivation, terrace cultivation is permanent or settled cultivation because the fields are permanent and are used for cultivation every year. It is called ‘panikheti’ or wet cultivation because crops are cultivated in fields with standing water. Most of the terrace fields are used to raise only one crop of paddy.

6. What is shifting cultivation? Mention two effects of shifting cultivation.

Two effects of shifting cultivation are:

Shifting cultivation is often seen as a destructive form of ecology in general and forests in particular.
It is also viewed as economically wasteful and socially conservative.

7. What are some of the benefits that come with the acceptance of Christianity?

Answer: Acceptance of Christianity has brought several benefits to the Nagas, chief among them are education and health care. Thus, Christianity brought modern education to the Nagas. It also provided the first written literature in Naga languages. Christianity also gave the Nagas ideas of health and hygiene. In this way, Christianity introduced the Nagas to modernisation. However, Christianity also functioned as the vehicle of Westernisation of the Nagas.

8. What are the two reasons for opening schools in Nagaland by the missionaries?

Answer: The two reasons for opening schools in Nagaland by the missionaries were:

To break down the barriers of superstition that prevented people from hearing and responding to the Gospel.
To provide a means of Christian instruction and access to Christian scriptures and literature.

9. Explain briefly the Naga morung as an educational institution.

Answer: The Naga morung served as an important traditional educational institution. It was a large hall located close to the village gate. On attaining puberty, a boy or a girl joined the morung and began to sleep there. But the morung was not merely a sleeping place. It was the place where the youth underwent training in various aspects of life until they got married. It was in the morung that a boy learned the techniques of war, wrestling, dancing, singing, games and sports. Similarly, the girls learned the arts and crafts that were necessary for their life as adults. In the morung, the youth also came to know about their traditions, religious philosophy and rules of behaviour.

10. When was Nagaland officially declared as a full-fledged state in India? Who was the first chief minister of Nagaland?

Answer: Nagaland was declared as a full-fledged state in the Indian Union on 1st December 1963. The first chief minister of Nagaland was P. Shilu Ao.

11. Discuss briefly the special provisions given in Article 371 A.

Answer: Article 371A of the Indian Constitution provides special provisions for Nagaland. Unless the Legislative Assembly of Nagaland so decides, no Act of the Indian Parliament will apply to the state of Nagaland in respect of:

Religious and social practices of the Nagas.
Naga customary law and procedure.
Administration of civil and criminal justice involving decisions according to Naga customary law.
Ownership and transfer of land and its resources.

Essay type questions

1. Explain the process of shifting cultivation.

In the operation of shifting cultivation, the following sequences are normally observed:

The selection of site.
Clearing of the site of all vegetation usually during winter.
Drying and burning of vegetation which, may take about a month.
Preparation of the plot for sowing.
Dribbling or making small holes in the soil for the seeds.
Sowing the seeds after the onset of the monsoon or rains.
Weeding at regular intervals.
Harvesting and storing of produce.

The basic aim of shifting cultivation is to meet the demand for food for the household. Therefore, food grains like rice, maize, millets, vegetables and other edible leaves are grown. Some foods for domestic animals like pigs are also grown. Besides, some cash crops like chillies, ginger, potato and cotton are also grown. The method of multiple or mixed cropping is usually followed, though sometimes single crops are raised in some patches.

2. Give some of the measures/suggestions for improving shifting cultivation.

Answer: The improvement of shifting cultivation must be multi-pronged. Some suggestions include:

Proper land use based on land capabilities. Shifting cultivation is sometimes practised on land with very steep slopes. It is necessary to regulate such practices and limit shifting cultivation to land with less steep slopes. Besides, land should be properly surveyed and properly used so that there is forest, horticulture and shifting cultivation.
Wherever possible, terracing should be introduced even if there is only shifting cultivation. Terracing and contour bunding can reduce soil erosion.
Cropping pattern should be improved. There is a need for mixed cropping and crop diversification so that different crops are grown throughout the year. As a result, soil is covered all the time.
Productivity should be improved through the use of better tools, judicious use of manures and fertilisers, weed and pest control measures. As the main purpose of shifting cultivation is the production of food grains, any increase in productivity will directly benefit the cultivator.
Various alternatives to shifting cultivation should be promoted. Some of them are horticulture (growing fruits), animal husbandry including poultry and fisheries. It may be possible to introduce new cash crops like pineapple, cashew nut, coffee, and rubber.
Finally, long range solution to the problems caused by shifting cultivation lies in all round development. This includes land reforms, development of various infra-structural facilities, providing social services like education and health care, establishment of agro-based industries and general socio-economic development.

3. Explain terrace cultivation.

Answer: Answer: Terrace cultivation is a practice found chiefly among the Angamis in Kohima district and to some extent among the Chakhesangs in Phek district. Unlike shifting cultivation, terrace cultivation is permanent or settled cultivation because the fields are permanent and are used for cultivation every year. It is called ‘panikheti’ or wet cultivation because crops are cultivated in fields with standing water. Terrace fields are prepared by cutting the slopes of hills into terraces that may vary in breadth from two feet to even more than a hundred feet if the ground is level enough.

The walls of terrace fields are reinforced with stones so that water can remain standing when the crop grows. Terrace fields are irrigated with water from running streams brought to the fields by means of channels. Once the fields are thus prepared, they are used for cultivation every year. The preparation for cultivation begins soon after the crop is harvested. Fields are dug over so that weeds and the stems of the previous crop are uprooted and dried completely. The actual cultivation begins soon after the rains when there is sufficient water. Then, the fields are flooded with the required amount of water.

The next step is to puddle the fields. This helps in the decomposition of the weeds already turned over. Some manure in the form of animal dung is used. When the fields are well puddled, seedlings grown in a different place are transplanted. Transplanting takes place usually in June when the monsoon rains are abundant and water supply is assured. After transplantation, the fields need weeding and cleaning two or three times. The harvest is ready in about four months. Most of the terrace fields are used to raise only one crop of paddy. But in recent times, some fields are used to raise a second crop that does not need standing water. The commonly grown crop is potato usually meant for sale.

4. Discuss about the traditional religion of the Nagas.

Answer: The traditional religion of the Nagas is usually described as Animism. According to Anthropologists, Animism is the belief that all objects, both animate and inanimate, are inhabited by spirits. The spirits are understood to be distinct beings who survive the death or destruction of the objects they inhabit. It is believed that all activity is caused by the spirits. It is also believed that some spirits are good and helpful, while other spirits are malevolent or even evil and cause harm. Thus, diseases and disasters are considered to be the work of malevolent spirits. While good spirits are worshipped, malevolent spirits are feared. With regard to Naga traditional religion, it must be kept in mind that there are variations in beliefs and practices between the tribes. At the same time, the basic beliefs and practices are the same in all the Naga tribes.

A close examination of Naga traditional religion shows that it is much more complex in nature, and cannot be simply called Animism. For example, Naga traditional religion includes a belief in a Supreme Being. The Supreme Being is also said to be the creator who sustains human beings and other creatures. In addition to the belief in the Supreme Being, Naga traditional religion includes belief in spirits, both benevolent and malevolent. Benevolent spirits are helpful to human beings. Butmalevolent or evils spirits are the cause of diseases and calamities. Therefore, they are to be feared and propitiated with sacrifices and by observing gennas. Traditional Naga religion did not have the concept of heaven or hell. But it had the belief that after death, the spirit of the person went to the land of dead. There is a belief that there is a close link between the living and dead. An important element in the traditional Naga religion was the observance of genna days. The practice varied from tribe to tribe. But the general significance was that certain days were sacred and had to be observed by a clan or the village usually to avert calamities caused by the spirits.

5. Discuss the advent of Christianity in Nagaland.

Answer: Christianity in Nagaland is of relatively recent origin. Though a few Nagas became Christian during the first half of the nineteenth century, regular missionary work among the Nagas began only after 1871. The Naga Hills area was allotted to the American Baptist missionaries. The pioneer among the American Baptist missionaries was Rev Miles Bronson who worked among the Nagas. But it was Rev E.W. Clark who began systematic conversion work. As a result of the work done by his Assamese assistant named Godhula, the first Christian Church was established in 1872 at Dekahaimong or Haimong in Ao area.

The growth of Christianity in Nagaland was slow for a long time. There was opposition from the people themselves, and those who became Christians were persecuted. Sometimes the newly converted Christians were forced to leave their native villages. But in course of time, the opposition became weaker. But large scale spread of Christianity took place only in the 20th century. Even as late as 1951, only 46 % of the populations were Christians. But after 1961, the spread of Christianity was rapid and there were mass conversion movements. The first Naga tribe to accept Christianity in large numbers was the Ao tribe, followed by Lotha and other tribes. Now there are Christians among all Naga tribes.

6. Discuss the advent of modern education in Nagaland.

Answer: Education is an area in which there has been spectacular development in Nagaland in the recent past. This can be seen from the rise in literacy rate. In 1961, the literacy rate was only 17.91 %. In 2011, the literacy rate rose to 80.11 %. This has been due to the spread of modern education. Modern education was brought to Nagaland by the Christian missionaries. As soon as the Baptist missionaries came to Nagaland, they opened schools. The missionaries had two reasons for opening schools. The first was to break down the barriers of superstition that prevented people from hearing and responding to the Gospel. The second was to provide a means of Christian instruction and access to Christian scriptures and literature.

In Nagaland, as in other hilly areas, the educational activity of the missionaries was extensive. This was because the Government gave them considerable freedom and support. In fact, the missionaries enjoyed monopoly in the field of education. Consequently, the missionaries would start the schools, and the government would then help by giving whatever grants it could. The Government recognised the performance of the missionaries to such an extent that even the only Government High School in Nagaland which was in Kohima, was actually operated by the missionaries. In this situation, the missionaries even handed over the schools to the Government. But the situation changed after Independence because the Government assumed responsibility for education. Initially only the missionaries built schools, but as the number of educated Nagas increased, villagers began to set up their own schools supported by the funds raised from the villagers. At the time of Independence, there were many such schools in Nagaland. Gradually they were taken over by the Government. Government involvement in education increased considerably after the creation of Nagaland as a separate State.

7. Discuss the importance of Morung in traditional Naga society.

Answer: The most important traditional educational institution was the bachelors’ or youth dormitory found in every village or khel. Such youth dormitories existed also for the girls. The youth dormitory is known by different names in different tribes, and the most commonly used term is morung.

The morung was a large hall. It was located close to the village gate so that in an emergency the youth could be quickly armed. In some Naga tribes, the morung represented the best form of architecture. The actual organisation and the rules and regulations of the morung differed from tribe to tribe. However, a general rule was that girls could not enter a bachelors’ morung. In some tribes, boys could visit the girls in the girls’ dormitory.

On attaining puberty, a boy or a girl joined the morung and began to sleep in the morung. But the morung was not merely a sleeping place. It was the place where the youth underwent training in various aspects of life until they get married. It was in the morung that a boy learned the techniques of war, wrestling, dancing, singing, games and sports.

Similarly, the girls learned the arts and crafts that were necessary for their life as adults. In the morung, the youth also came to know about their traditions, religious philosophy and rules of behaviour. In general, strict discipline was enforced on the youth while they are members of the morung.

8. Write an account on the emergence of Nagaland as a state and explain the special provisions for Nagaland in the Constitution of India.

Answer: The emergence of Nagaland as a state is a significant event in the history of the region. At the time of India’s Independence, Nagaland was only a district in the State of Assam. Leaders of various Naga tribes were not satisfied with this situation. Therefore, they formed the Naga People’s Convention (NPC) in August 1957. In its first session, under the presidentship of Dr Imkongliba Ao, the NPC proposed the formation of a new administrative unit merging the Tuensang division of NEFA (North East Frontier Agency) with Naga Hills District. The Government of India agreed to the proposal and on 1 December 1957, the new administrative unit known as the Naga Hills and Tuensang Area (NHTA) was inaugurated.

In July 1960, a delegation of the NPC met the then Prime Minister of India, Jawaharlal Nehru, and a 16 point agreement was arrived at. As a result, the State of Nagaland within the Indian Union was created, and on 18th February 1961, an Interim Body of 42 members was constituted to function as the de facto legislature. In 1962, the Parliament passed the State of Nagaland Act 1962 for the formation of Nagaland as a full-fledged State. Consequently, Nagaland as the 16th State in the Indian Union was inaugurated on 1st December 1963.

The constitution (Thirteenth Amendment) Act, enacted at the time of giving Statehood to Nagaland, inserted Article 371A into the Constitution of India. This Article has special provisions only for Nagaland. Article 371A has laid down that unless the Legislative Assembly of Nagaland so decides, no Act of the Indian Parliament will apply to the state of Nagaland in respect of:

Religious and social practices of the Nagas.
Naga customary law and procedure.
Administration of civil and criminal justice involving decisions according to Naga customary law.
Ownership of transfer of land and its resources.

9. When was the state of Nagaland Act passed? Explain the special provisions granted for Nagaland in Article 371 A of the Constitution of India.

Answer: The Constitution (Thirteenth Amendment) Act, enacted at the time of giving Statehood to Nagaland, inserted Article 371A into the Constitution of India. This Article has special provisions only for Nagaland. Among other things, Article 371A has laid down that unless the Legislative Assembly of Nagaland so decides, no Act of the Indian Parliament will apply to the state of Nagaland in respect of:

Religious and social practices of the Nagas.
Naga customary law and procedure.
Administration of civil and criminal justice involving decisions according to Naga customary law.
Ownership and transfer of land and its resources.

These Constitutional provisions for Nagaland are unique because such provisions are not made in favour of any other state or community. They give complete autonomy to the state of Nagaland in social and religious matters and protect Naga traditional law

Higher Order Thinking Skills (HOTS) and Problem Solving Assessment (PSA)

1. Nagaland is known as a land of festivals. What are the advantages and disadvantages attached to this description?

Answer: Nagaland is indeed known as a land of festivals. This description brings with it both advantages and disadvantages. On the positive side, it highlights the rich cultural heritage of the Nagas and their diverse tribal communities. Each tribe has its own unique set of festivals, often tied to agricultural cycles, which are celebrated with much enthusiasm and communal participation. These festivals serve as a platform for the tribes to showcase their cultural prowess in terms of music, dance, food, and traditional arts and crafts. This in turn attracts tourists, both domestic and international, thereby boosting the local economy and providing opportunities for cultural exchange.

However, there are also disadvantages attached to this description. The constant cycle of festivals could potentially disrupt regular life, particularly in terms of education and economic activities. Moreover, the commercialization of these festivals for tourism purposes could lead to a dilution of their cultural significance. There is also the risk of these festivals being reduced to mere spectacles for tourist consumption, rather than being preserved as integral aspects of Naga culture and identity.

2. List out the traditional learning methods and tools of learning. Discuss its relevance in the present day.

Answer: The traditional learning methods and tools in Naga society were primarily experiential and community-based. The most important traditional educational institution was the bachelors’ or youth dormitory found in every village or khel, known as the morung. On attaining puberty, a boy or a girl joined the morung and began to sleep in the morung. But the morung was not merely a sleeping place. It was the place where the youth underwent training in various aspects of life until they get married. It was in the morung that a boy learned the techniques of war, wrestling, dancing, singing, games and sports. Similarly, the girls learned the arts and crafts that were necessary for their life as adults. In the morung, the youth also came to know about their traditions, religious philosophy and rules of behaviour. In general, strict discipline was enforced on the youth while they are members of the morung.

In the present day, while formal education has largely replaced these traditional learning methods, the principles underlying them remain relevant. The emphasis on experiential learning, community participation, and the holistic development of individuals is increasingly being recognized in modern pedagogical theories. Moreover, the morung system’s focus on imparting traditional skills and knowledge can serve as a valuable supplement to formal education, helping to preserve cultural heritage while also equipping individuals with practical skills. However, it is also important to adapt these traditional methods to the needs and realities of the present day, such as by incorporating modern knowledge and skills, and ensuring gender equality in educational opportunities.

Extra/additional question and answers

1. What does the term ‘Naga’ refer to and how does it relate to the State of Nagaland?

Answer: The term ‘Naga’ refers to a group of tribes that are distinct from other tribal groups, not only in physical features but mainly in cultural and social aspects. The name ‘Nagaland’ indicates it is the land of these Naga tribes. Despite differences among the Naga tribes themselves in aspects of culture, language, and political organisation, they constitute one distinct group. Presently, they inhabit not only Nagaland, the 16th State of the Union of India, but also adjoining areas of other states and even areas in Myanmar.

2. Describe the population growth in Nagaland as per the Census of India 2011 Provisional Population Totals.

Answer: According to the Census of India 2011 Provisional Population Totals, the total population of Nagaland was 19,80,602. In 1961, the total population was only 369,200, indicating a rapid population growth. Nagaland even had the highest decadal population growth rate in the country in 2001 with 64.41% growth rate. However, the decadal growth rate drastically dropped to -0.47% in 2011, attributed to more accurate demographic data collection.

3. What is the sex ratio in Nagaland and how does it compare to the national average? What could be the possible reason for this situation?

Answer: The sex ratio in Nagaland, according to the Census of India 2011 Provisional Population Totals, was 931 females per 1000 males. This is worse than the situation in India overall, which has a sex ratio of 940. A probable reason for this situation in Nagaland could be the large number of male immigrants who come to work in the state, particularly in the Dimapur area.

4. Explain the urban population distribution in Nagaland and how it compares to the national average. Why might Nagaland have a lower urban population?

Answer: The urban component of the population in Nagaland is relatively low, constituting about 28.97%. This is lower than the national average, which stands at about 31.16%. The reason for this lower urban population in Nagaland is likely due to the absence of industrial centres in the state. The towns in Nagaland are primarily administrative and commercial centres, which also serve as educational centres, but they lack industrial activities which usually attract a large urban population.

5. What is the proportion of the population in Nagaland belonging to Scheduled Tribes according to the Census of India 2001?

Answer: The proportion of the population in Nagaland belonging to Scheduled Tribes according to the Census of India 2001 was 1,774,026, which constitutes 89.1% of the total.

6. What is the nature of the non-tribal component of the population in Nagaland?

Answer: The non-tribal component of the population in Nagaland consists of various categories of people. Among them are the Nepalese, also known as Gorkha, who arrived in Nagaland before 31st December 1940 and are treated as indigenous people.

7. Name the 17 tribes found in Nagaland according to the official publications of the Government of Nagaland?

Answer: The official publications of the Government of Nagaland identify 17 tribes in Nagaland: Angami, Ao, Chakhesang, Chang, Khiamniungan, Konyak, Lotha, Phom, Pochury, Rengma, Sumi, Sangtam, Yimchunger, Zeliang, Kuki, Kachari, and Tikhir.

Q. Describe the unique cultural aspects of the Angami tribe in Nagaland?

Answer: The Angami tribe of Nagaland lives in territories that correspond to the present-day Kohima district. The tribe has a population of 124,696 as per the 2001 Census of India. Their traditional economy is based on agriculture, with terrace cultivation being an important method. Angami society is structured on the moiety system, although it does not denote any social or economic hierarchies. The tribe has no hereditary or permanently elected chiefs, reflecting a highly democratic system of organization. The Angamis celebrate traditional festivals like Sekrenyi and Terhunyi, celebrated after harvest in February and in December respectively.

Q. Discuss the unique territorial, linguistic, and cultural characteristics of the tribes in Nagaland?

Answer: Each tribe in Nagaland has its own distinct territory, language, and culture. They live in clearly identifiable areas of Nagaland, with each tribe maintaining its own territory. The larger tribes even have sub-tribes, each with their own distinct territories and elements of culture. For instance, the Angami tribe primarily inhabits the area corresponding to the present-day Kohima district. Their language and culture are unique, with a democratic societal organization based on the moiety system, which doesn’t imply any social or economic superiority or inferiority. Their economy is majorly based on agriculture, particularly terrace cultivation. Additionally, the Angamis celebrate traditional festivals like Sekrenyi and Terhunyi, showcasing their unique cultural practices.

Q. Elaborate on the social organization, economic activities, and traditional festivals of the Angami tribe?

Answer: The Angami tribe, one of the 17 tribes in Nagaland, has a unique social organization, economic structure, and traditional festivals. The social organization of the Angami tribe is based on the moiety system. This system, however, does not imply any social or economic superiority or inferiority among its members, reflecting the tribe’s highly democratic system of organization. There are no hereditary or permanently elected chiefs in the Angami society. Economically, the tribe is majorly dependent on agriculture, with terrace cultivation being a key agricultural practice. This indicates their strong connection with land and nature. Traditional Angami villages are generally large and well-organized. In terms of cultural practices, the Angamis celebrate several traditional festivals. The most significant among these are Sekrenyi and Terhunyi, celebrated after the harvest in February and in December respectively. These festivals are important cultural events that reflect the tribe’s rich heritage and tradition.

Q. What is the traditional occupation of the Ao tribe and how do they practice it?

Answer: The traditional main occupation of the Ao tribe is agriculture, with shifting cultivation as the dominant mode. They reside in hilly areas, typically in villages, which is conducive to this form of agriculture.

Q. Explain the significance of Moatsu and Tsungremong in the Ao tribe.

Answer: Moatsu and Tsungremong are the main festivals of the Ao tribe. Moatsu is celebrated in the month of May, just after sowing, and Tsungremong is celebrated just before the harvest. These festivals are significant as they align with the tribe’s agricultural calendar, marking the beginning and end of the farming season.

Q. What is the origin of the term ‘Chakhesang’?

Answer: The term ‘Chakhesang’ is an acronym formed by letters derived from the names of three tribes, namely, the Chokri, Kheza, and Sangtam. The term Chakhesang was officially approved in 1947.

Q. Describe the traditional social organisation of the Chakhesang tribe.

Answer: The traditional social organisation of the Chakhesang tribe is based on a clan and village councils system. This system comprises clan and village elders who come together to form these councils. They play a vital role in the community, as they are responsible for maintaining social order and making key decisions.

Q. Where is the traditional habitat of the Chang tribe and how is their economy structured?

Answer: The traditional habitat of the Chang tribe is the central part of Tuensang district. Their traditional economy is based on shifting cultivation, an agricultural practice that involves clearing land for cultivation and then moving on to a new area when the fertility of the land decreases.

Q. Explain the traditional socio-religious roles of the four major groups within the Chang tribe.

Answer: Traditionally, the Changs are divided into four major groups called Kangshau, Ong, Honggang and Lomou, arranged in a hierarchy, and each assigned a traditional socio-religious role. The Kangshau are the founders of villages, and the other groups presumably have their unique roles within the community as well. They coexist and perform their designated duties to ensure the smooth functioning of their society.

Q. Describe the traditional habitat and economy of the Khiamniungan tribe.

Answer: The traditional habitat of the Khiamniungan tribe is the eastern part of Tuensang district, where twenty-seven villages are located. However, five of their villages are in the territory of Myanmar. Noklak in Tuensang district is their main centre. The Khiamniungan economy is based on agriculture with shifting cultivation as the main mode of cultivation. This form of cultivation involves clearing a piece of land for farming and then moving on to a new area when the fertility of the land diminishes.

Q. How is the social organisation of the Khiamniungan tribe structured and what role does it play in their society?

Answer: The social organisation of the Khiamniungan tribe is based on the system of moieties, and within each moiety, there are several clans. A moiety system is a way of dividing society into two halves or groups, and the people belonging to a moiety often follow certain rules or traditions specific to that group. A traditional council of elders plays an important role in maintaining social order. This council, composed of elder members of the tribe, has a significant influence over decisions made within the tribe and helps maintain harmony and order within the community.

Q. What is the traditional economy of the Konyak tribe based on?

Answer: The traditional Konyak economy is based on agriculture, with shifting cultivation as the main form in the hilly areas.

Q. Explain the social hierarchy of the Konyak tribe.

Answer: The social hierarchy of the Konyak tribe is divided into four distinct classes. The topmost class is held by the Anghs or traditional chiefs. The second position is held by the descendants of the Anghs. The third position is occupied by the common people who have acquired merit. The fourth and the lowest position is for the ordinary common people. The Angh, as the traditional hereditary chief, holds social, religious, and political supremacy. There is a traditional village council under the Angh, but traditional Anghship has lost some of its influence due to the modern democratic administrative system.

Q. Describe the main festival of the Konyak tribe.

Answer: The main festival of the Konyak tribe is Aoleang. This festival is traditionally celebrated in the month of April.

Q. Where do the Lothas traditionally live and what is their population as per the 2001 census?

Answer: The Lothas traditionally live in the Wokha district. As per the 2001 census, their population was 148,210.

Q. Explain the geographical divisions and social organization of the Lotha tribe.

Answer: The Lotha tribe is divided into two major geographical divisions, the northern Lotha and the southern Lotha. Their traditional social organization was based on phratries and clans. The position of the village chief was hereditary, falling to the family of the man who founded the village. This chief was assisted by the elders of the tribe.

Q. Describe the main festival of the Lotha tribe.

Answer: The main festival of the Lotha tribe is Tokhu Emong, which is celebrated in the month of November.

Q. Where is the traditional habitat of the Phom tribe and what is their population as per the 2001 census?

Answer: The traditional habitat of the Phom tribe is Longleng district. According to the 2001 census, the Phoms numbered 115,389.

Q. Describe the main festival of the Phom tribe.

Answer: The main festival of the Phom tribe is Monyu, which is traditionally celebrated in April.

Q. What is the origin of the word ‘Pochury’ and where is their traditional habitat?

Answer: The word ‘Pochury’ is an acronym formed with the letters derived from three place names, that is, Sapo, Kechuri, and Khury. The traditional habitat of the Pochury is the Meluri sub-division of Phek district.

Q. Explain the traditional economy and social organization of the Pochury tribe.

Answer: The traditional economy of the Pochury tribe is based on shifting cultivation, with a limited amount for settled cultivation. Their social organization depends on the system of clans. There are fourteen clans arranged in a hierarchy. The ‘Tsori’ clan is regarded as a royal clan because it provides the village chief. Other clans provide different functionaries. These offices were hereditary within the clan, but not within the family. The traditional village council continues to exist.

Q. Describe the main festival of the Pochury tribe.

Answer: The main festival of the Pochury tribe is Yemshe, which is celebrated in the month of October.

Q. Where are the Rengma tribe primarily found?

Answer: The Rengmas are concentrated in the Tsemenyu sub-division of Kohima district.

Q. Can you describe the traditional economy of the Rengma tribe?

Answer: The traditional Rengma economy is agricultural, with shifting cultivation as the main method. However, some terrace cultivation is also practised.

Q. What is the structure of social organisation in the Rengma tribe and how is the village chief selected?

Answer: Traditional social organisation in the Rengma tribe includes a hereditary village chief. However, the chief’s post is hereditary not in a family but a clan. This means that the leadership position is passed down within a specific clan, instead of within a particular family.

Q. Describe the main festival of the Rengma tribe and when it is celebrated.

Answer: The chief festival of the Rengmas is called Ngada. This significant cultural event is celebrated in November, bringing together members of the tribe in a communal celebration of their shared heritage and traditions.

Q. What is the geographical distribution of the Sangtam tribe?

Answer: The Sangtams are found in Kiphire district and Chare circle of Tuensang district. There are two territorial groups, one around Kiphire, and the other around Chare. Additionally, a small section of the Sangtam is included among the Chakhesang.

Q. Explain the Sangtam’s economic base and their social structure.

Answer: The Sangtam economy is based on shifting cultivation. Socially, the Sangtams are divided into clans, with each village hosting three or four clans. The founder clan of a village has politico-ritual privileges. The village chief and the village priest are traditionally selected from the founder clan. The village chief is assisted by the council of elders, ensuring that the governance and spiritual leadership of the village remain within the founding clan.

Q. What is the main festival of the Sangtam tribe and when is it celebrated?

Answer: The chief Sangtam festival is called Mongmong, and it is celebrated in September. This festival holds significant cultural importance for the Sangtam tribe and is a time of communal celebration and traditional rituals.

Q. Provide some details about the Sumi tribe, including their location, population, economy, and social structure.

Answer: The Sumi tribe, also known as Sema, are concentrated in Zunheboto district. In 2001, they numbered 241,806. The Sumi economy is based on agriculture with shifting cultivation as the main method. The Sumis are divided into clan groups, but there is no hierarchy among them. The traditional village chiefs and their advisers exercised power in the distribution of land for cultivation and in punishing those who committed offences. They were hereditary chiefs, meaning that leadership roles were passed down within families.

Q. Name the main festival of the Sumi tribe and when is it celebrated.

Answer: One of the main festivals of the Sumi tribe is Tuluni, which is celebrated in July. This is a major cultural event within the Sumi community and provides a time for communal celebration and the expression of their shared cultural heritage.

Q. Describe the Yimkhiung tribe in terms of their geographical location, population, economic practices, and their main festival.

Answer: The Yimkhiungs live in Tuensang and Kiphire districts. In 2001, the total number of the Yimkhiung was 75,983 as per Census of India’s tribe studies. The Yimkhiungs are divided into several clans, with a traditional village council headed by the chief. Shifting cultivation is the main source of subsistence for the Yimkhiungs, indicating that their economy is primarily agricultural. The main festival of the Yimkhiung tribe is Metumneo, celebrated in August. This festival is a significant cultural event for the tribe, offering a time for communal celebration and the expression of their unique cultural identity.

Q. Explain the origin of the term ‘Zeliang’ and describe the geographical distribution, economic activities, and social structure of the Zeliang tribe.

Answer: The term ‘Zeliang’ is an acronym from the names of two tribes, namely, ‘Zemei’ or ‘Zemi’ and ‘Liangmei’. Sometimes, the word ‘Zeliangrong’ is used by adding the letters taken from ‘Rongmei’, the name of another tribe. The Zeliangs live in Peren and Jalukie areas, both falling under Peren district. In 2001, the Zeliangs numbered 71,871. The main economic activity is agriculture, mainly in the form of shifting cultivation, but terrace and settled cultivation is also practised. This suggests that their economy is heavily reliant on agriculture for subsistence and livelihood. There are clan divisions among the Zeliangs, indicating a structured social system. A Zeliang village has a traditional village council headed by a village headman, showing a level of hierarchical governance in their society.

Q. What are the main festivals of the Zeliang tribe and when are they celebrated?

Answer: The main festivals of Zeliang are Meleingi celebrated in March and Langsimngi in October. These are important cultural events for the Zeliang tribe, marking times for communal celebration, traditional rituals, and the reinforcement of their shared cultural identity.

Q. Based on the 2001 census, what is the principal occupation of the population of Nagaland, and what percentage of the main or full-time workers depend on agriculture?

Answer: As per the 2001 census, of the total population of 19,90,036 in Nagaland, the total workers were 847,796 (42.60 %). Among these workers, 548,845 (64.74 %) were cultivators and 30,907 (3.65 %) were agricultural labourers. Thus, 68.38 % of the main or full-time workers depended on agriculture. This indicates that the economy of Nagaland is dominated by agriculture, serving as the principal occupation of a significant portion of the population.

Q. What are the two distinct types of agriculture in Nagaland?

Answer: The two distinct types of agriculture in Nagaland are shifting cultivation and settled cultivation.

Q. Which is the dominant form of agriculture in Nagaland?

Answer: Shifting cultivation is the dominant form of agriculture in Nagaland.

Q. What is the chief form of settled cultivation in the hilly areas of Nagaland?

Answer: The chief form of settled cultivation in the hilly areas of Nagaland is terrace cultivation.

Q. What percentage of the land in Nagaland is used for shifting cultivation and settled cultivation respectively?

Answer: Around 36% of the land in Nagaland is used for shifting cultivation, while only 3.5% is used for settled cultivation.

Q. What is shifting cultivation?

Answer: Shifting cultivation is an agricultural practice found in hilly and mountainous areas where the farmers shift from one plot to another after the fertility of the soil is exhausted. This type of cultivation is also known as slash-and-burn cultivation or swidden farming because it implies the clearing of vegetation in the plot selected by cutting down trees and other vegetation and then burning them before sowing the seeds. In North East India, it is known as jhuming or jhum cultivation.

Q. Why is shifting cultivation an important agricultural practice in Nagaland?

Answer: Shifting cultivation is an important agricultural practice in Nagaland because it supports a large number of persons in the region. It is estimated that about 75% of the cultivated land in Nagaland is under shifting cultivation.

Q. List the sequences observed in the operation of shifting cultivation.

Answer: The sequences observed in the operation of shifting cultivation are as follows:

The selection of site.
Clearing of the site of all vegetation usually during winter.
Drying and burning of vegetation which may take about a month.
Preparation of the plot for sowing.
Dribbling or making small holes in the soil for the seeds.
Sowing the seeds after the onset of the monsoon or rains.
Weeding at regular intervals.
Harvesting and storing of produce.

Q. What is the basic aim of shifting cultivation? What crops are typically grown in this type of agriculture?

Q. What is the general perception of shifting cultivation, and how does it contrast with the view of certain scholars?

Answer: Shifting cultivation is often seen as a destructive form of ecology, particularly harmful to forests. It is also viewed as economically wasteful and socially conservative. The common belief is that shifting cultivation should be replaced by a type of permanent cultivation. However, some scholars argue that the negative consequences of shifting cultivation are exaggerated. They contend that shifting cultivation is an agricultural practice that has evolved in response to specific land conditions and is not as destructive as commonly believed. They believe it is an organic response to specific ecological conditions, and it would not be possible or even desirable to eliminate shifting cultivation, but it should be improved instead.

Q. What social and cultural significance does shifting cultivation hold?

Answer: Shifting cultivation is more than just an agricultural practice for raising food or cash crops. It is closely interwoven with social organization and culture, making it a way of life, not merely a means of growing food or securing livelihood. The calendar of various agricultural activities in shifting cultivation is closely linked to religious beliefs and practices. Religious festivals are often associated with different stages of the agricultural cycle, underlining the deep cultural significance of this practice.

Q. How is land assigned for shifting cultivation and what are the norms around it?

Answer: Shifting cultivation is usually associated with some kind of communal ownership or communal jurisdiction on different types of land. Plots for jhum cultivation, a form of shifting cultivation, are generally assigned to a household by the clan or the village. Leaders or elders may get the best plots. In some tribes, a household may get the same plot in the jhum cycle, but in other tribes, such continuity is not observed. Communal ownership or at least communal management of land is a basic feature of shifting cultivation.

Q. What are some suggestions for improving shifting cultivation?

Answer:

Proper land use based on land capabilities: It is necessary to regulate practices of shifting cultivation on land with very steep slopes and limit it to land with less steep slopes. Land should be properly surveyed and properly used so that there is forest, horticulture, and shifting cultivation.
Introduction of terracing where possible: Even if there is only shifting cultivation, terracing and contour bunding should be introduced to reduce soil erosion.
Improved cropping pattern: There is a need for mixed cropping and crop diversification so that different crops are grown throughout the year, ensuring the soil is covered all the time.
Improved productivity: This can be achieved through the use of better tools, judicious use of manures and fertilisers, and weed and pest control measures.
Promotion of alternatives to shifting cultivation: Some alternatives include horticulture, animal husbandry including poultry and fisheries. It may be possible to introduce new cash crops like pineapple, cashew nut, coffee, and rubber.
All-round development: The long-range solution to the problems caused by shifting cultivation lies in all-round development, including land reforms, development of infra-structural facilities, providing social services like education and health care, establishment of agro-based industries, and general socio-economic development.

Q. How does the division of labor in households practicing shifting cultivation typically work?

Answer: Most of the members of the household are involved in agricultural operations in shifting cultivation, though there are some divisions of labor between men and women. However, women often determine most of the operations. There is also the practice of cooperative work on the basis of reciprocity, where several people work together on one another’s plots in turn.

Q. What is terrace cultivation, and where is it predominantly found?

Answer: Terrace cultivation is a type of permanent or settled cultivation where the slopes of hills are cut into terraces for crop growth. This method is used every year as the fields are permanent. It’s also called ‘panikheti’ or wet cultivation because crops are cultivated in fields with standing water. Terrace cultivation is found predominantly among the Angamis in Kohima district and to some extent among the Chakhesangs in Phek district.

Q. How are terrace fields prepared and irrigated?

Answer: Terrace fields are prepared by cutting the slopes of hills into terraces that vary in breadth. The walls of these terrace fields are reinforced with stones, allowing water to remain standing as the crop grows. The fields are irrigated using water from running streams brought to the fields by means of channels.

Q. What are the steps involved in the cultivation process on terrace fields?

Answer: The cultivation process on terrace fields begins soon after the previous crop is harvested. First, fields are dug over to uproot and dry weeds and the stems of the previous crop. When there is sufficient water after the rains, the fields are flooded and then puddled, aiding in the decomposition of the weeds. Some animal dung is used as manure. Once well puddled, seedlings grown elsewhere are transplanted usually in June. After transplantation, the fields need weeding and cleaning two or three times before the harvest is ready in about four months.

Q. What type of crops are commonly grown in terrace fields, and why is an assured supply of standing water significant?

Answer: Most terrace fields are used to raise only one crop of paddy. However, in recent times, some fields are used to raise a second crop that doesn’t require standing water, such as potatoes. An assured supply of standing water is significant for terrace cultivation because it directly affects the fertility of the fields and the crops’ growth. Furthermore, to ensure this supply, a sufficient amount of forest in the vicinity is required, establishing a balanced use of land between wet terrace fields and land with forest cover.

Q. How does terrace cultivation relate to forest preservation and environmental sustainability?

Answer: Terrace cultivation requires an assured supply of standing water which, in turn, necessitates the presence of a sufficient amount of forest in the vicinity of the terrace fields. The fertility of the wet terrace fields directly depends on the amount of land people can manage to keep under forests. Thus, there is a balanced use of land between wet terrace fields and land with forest cover. This balance emphasizes the importance of forest preservation in maintaining the ecological balance and environmental sustainability.

Q. How is work traditionally done in terrace cultivation, and who participates in the agricultural operations?

Answer: Traditionally, all work in terrace cultivation is done by hand and with implements, with animal power and mechanical tools like power tillers seldom used. This is mainly because most of the terraces are too narrow for the use of mechanical implements. All available help is welcome at the time of planting and harvesting, making all members of the household active in the agricultural operations. Even those who commonly reside in towns come to the native village to participate in planting and harvesting, turning terrace cultivation into a community activity.

Q. What is the government’s stance on terrace cultivation, and how is it socially and culturally significant?

Answer: The government encourages people to take up terrace cultivation as it is economically more productive and less harmful to the environment. However, progress in this area is slow. Culturally, terrace cultivation is not merely a matter of growing food but also a complex social activity. Agricultural operations of planting and harvesting are associated with festivals and celebrations. For instance, the harvest festival, lasting several days, is an occasion for rejoicing and celebration.

Q. Can you elaborate on the traditional religion of the Nagas?

Q. What is the nature of traditional Naga religion?

Answer: The traditional Naga religion is complex and cannot be simply called Animism. It includes belief in a Supreme Being who is also said to be the creator sustaining human beings and other creatures. There’s also a belief in spirits, both benevolent and malevolent. Benevolent spirits are considered helpful to humans while malevolent spirits are believed to cause diseases and calamities. This belief system did not have the concept of heaven or hell but believed that after death, the spirit of the person went to the land of the dead. They believed in a close link between the living and the dead.

Q. Explain the significance of genna days in traditional Naga religion.

Answer: In traditional Naga religion, the observance of genna days was important. These practices varied from tribe to tribe, but the general significance was that certain days were sacred and had to be observed by a clan or the village, usually to avert calamities caused by the spirits.

Q. Discuss the life cycle rituals and ceremonies in traditional Naga religion.

Answer: Life cycle rituals held significant religious importance in traditional Naga culture. Important life cycle rituals and ceremonies were observed at birth, the naming of a child, marriage, and death. These rituals often involved the community and were deeply imbued with spiritual significance.

Q. What role did divinations and omens play in traditional Naga religion?

Answer: Divinations and the observation of omens were important practices in traditional Naga religion. Although these practices are sometimes considered superstitious, they implied a belief that the spirits were concerned with the welfare of the people. Divinations and omens were observed before beginning any important work like sowing or going on a hunting expedition. Interpretation of dreams was also an important element. Good dreams were understood to indicate success or a favorable outcome, while bad dreams foretold disasters.

Q. Who performed the functions of a priest in traditional Naga religion?

Answer: In traditional Naga religion, there was usually no distinct class of priests. The head of the family or the clan performed the function of the priest.

Q. How has traditional Naga religion influenced behavior even after the adoption of Christianity?

Answer: Despite the vast majority of Nagas embracing Christianity, elements of traditional religion continue to influence behavior. The fear of evil spirits, for example, still affects people. Some individuals also continue to practice traditional religion. This shows the enduring influence of traditional beliefs and practices in Naga society.

Q. Discuss the history of Christianity among the Nagas.

Answer: Christianity in Nagaland is of relatively recent origin. Although a few Nagas became Christian during the first half of the nineteenth century, regular missionary work among the Nagas began only after 1871. According to an arrangement made by the British colonial rulers, different parts of then Assam were assigned to different missionaries organizations. The Naga Hills area was allotted to the American Baptist missionaries. The pioneer among these was Rev. Miles Bronson. Systematic conversion work was begun by Rev E.W. Clark. His assistant, Godhula, established the first Christian Church in 1872 at Dekahaimong or Haimong in Ao area. Christians were later forced to move out due to opposition and established a new village called Molung. From here, the mission station was shifted to Impur. Mission work at Kohima was taken up by Rev CD. King from 1880, but progress was slow among the Angami. The third centre was at Wokha among the Lotha, opened by Rev W.E. Witter in 1885.

Q. As per the 2001 Census of India, what percentage of the population in Nagaland are Christian?

Answer: According to the Census of India, in 2001, 90% of the population of Nagaland were Christian.

Q. When did large scale spread of Christianity in Nagaland take place?

Answer: Large scale spread of Christianity in Nagaland took place in the 20th century.

Q. What percentage of the population in Nagaland were Christians as late as 1951?

Answer: As late as 1951, only 46% of the population in Nagaland were Christians.

Q. Which was the first Naga tribe to accept Christianity in large numbers?

Answer: The first Naga tribe to accept Christianity in large numbers was the Ao tribe.

Q. When did the Roman Catholics come to Nagaland?

Answer: The Roman Catholics came to Nagaland only after 1951 when restrictions imposed by the British were no more in operation.

Q. What is one of the reasons why the tribals of North East accepted Christianity?

Answer: The tribals of the North East accepted Christianity because they felt that Christianity would help them preserve their ethnic identity.

Q. Discuss the two main benefits that acceptance of Christianity brought to the Nagas.

Answer: Acceptance of Christianity brought several benefits to the Nagas, chief among them being education and health care. Christianity introduced the Nagas to modern education, providing the first written literature in Naga languages. It also brought about an understanding of health and hygiene, thus modernising the Nagas in these aspects.

Q. How has the acceptance of Christianity led to social change among the Nagas?

Answer: The acceptance of Christianity has led to radical social change among the Nagas. While some argue that Christianity has destroyed traditional Naga culture, others assert that Naga Christianity is typically Naga in character, indicating a fusion of the new faith with traditional cultural elements. Regardless of perspective, there is no doubt that Christianity initiated a process of far-reaching social and cultural change among the Nagas.

Q. Elaborate on the growth and spread of Christianity in Nagaland, highlighting the key tribes, denominations, and the role of local leadership.

Answer: The growth of Christianity in Nagaland, initially slow due to opposition and persecution, accelerated in the 20th century. By 1951, only 46% of the population were Christians, but after 1961, the spread of Christianity was rapid with mass conversion movements. The Ao tribe was the first to accept Christianity in large numbers, followed by the Lotha and other tribes. Now, there are Christians among all Naga tribes.

In terms of denominations, Baptists are the dominant group, but there are also Roman Catholics, Revivalists, Pentecostals, and Seventh Day Adventists. Roman Catholics came to Nagaland only after 1951 when British-imposed restrictions ceased. The Revivalist movement, leading to the formation of the Nagaland Christian Revival Church, emerged after 1952.

The spread of Christianity in Nagaland has been largely driven by local leadership. Though the first missionaries were foreigners, subsequent missionary work was undertaken by the Nagas themselves, particularly among the Baptists. Presently, some Naga missionaries are also active in other States of North East India. This local leadership in the spread of Christianity has been instrumental in its acceptance and integration into Naga society.

Q. Discuss the connection between mass conversion movements and traumatic experiences of the people in North East India, as proposed by Frederick Downs.

Answer: According to Frederick Downs, a historian of Christianity in North East India, there is a close relationship between mass conversion movements and traumatic experiences of the people such as natural calamities and political instability. The hardships and uncertainties associated with such events likely created an environment conducive to spiritual seeking and change. Christianity, with its message of hope and salvation, might have appeared as a solution or a source of comfort during these turbulent times, leading to mass conversions.

Q. How has Christianity acted as a vehicle of modernisation and Westernisation for the Nagas?

Answer: Christianity has played a significant role in the modernisation and Westernisation of the Nagas. First, it introduced modern education, providing the first written literature in Naga languages. This not only increased literacy rates but also fostered intellectual development and broadened horizons. Second, Christianity brought ideas of health and hygiene, likely leading to improvements in healthcare and overall wellbeing. At the same time, Christianity also brought about Westernisation of the Nagas, as it introduced them to Western religious practices, moral values, and lifestyle, often leading to significant alterations in traditional Naga culture and society.

Q. What is the traditional name for the educational institution that existed in every village or khel?
Answer: The traditional name for the educational institution that existed in every village or khel is the “morung” or youth dormitory.

Q. How did the organization and rules of the morung differ?
Answer: The organization and rules of the morung differed from tribe to tribe, including specific rules such as in some tribes, girls were not allowed to enter a bachelors’ morung, while in others, boys could visit girls in their dormitories.

Q. What were some of the essential skills and knowledge imparted in the morung?
Answer: The morung was not just a sleeping place, it was an institution where the youth underwent training in various aspects of life until they got married. Boys learned techniques of war, wrestling, dancing, singing, games, and sports in the morung. Similarly, girls learned the arts and crafts necessary for their adult life. Moreover, the youth also learned about their traditions, religious philosophy, and rules of behavior.

Q. What important social values and principles were inculcated in the morung? Discuss the role of the peer group in this context.
Answer: Two notable features of the morung were the emphasis on self-discipline and the social value of cooperation. These values were inculcated in the youth primarily through their interaction within their peer group or age-set. This group played a significant role in instilling discipline and teaching cooperation, always being available for any common work. The principle of “learning by doing” was followed, making the learning process activity-based and highly interactive, thereby instilling a sense of responsibility and shared effort in the youth.

Q. Why has the traditional morung been gradually phased out or disappeared? Discuss in detail.

Answer: There are primarily two reasons for the gradual disuse and even disappearance of the morung. First, the negative attitude of Christian missionaries played a significant role. The missionaries considered the morung as an institution not aligned with Christian ideals and principles. This disapproval might have contributed to the fading respect and regard for the morung among the tribes. Second, the establishment of modern schools and educational institutions offered a new pathway for learning. Young boys and girls started to attend these institutions instead of the traditional morung. However, it should be noted that while modern education provided skills and knowledge needed for the modern times, it perhaps could not inculcate the same level of discipline and social values that were imparted to the youth in the morung, especially by the peer groups. In a way, Christian Youth Associations try to fill this gap in socialization, somewhat replicating the role of peer groups that existed in the traditional morung.

Q. Discuss the roles and impacts of the morung on the youth’s learning and socialization process. Do modern educational institutions fulfill the same roles? Explain with examples.

Answer: The morung played a critical role in the learning and socialization process of the youth. It was more than a dormitory; it served as a training ground where boys and girls learned various life skills, traditions, religious philosophy, and behavioral norms. Techniques of war, wrestling, dancing, singing, games, sports, arts, and crafts were taught there, preparing them for adult life. Additionally, the institution inculcated important social values such as self-discipline and cooperation, primarily through peer group interactions.

The learning process was activity-based, adhering to the principle of “learning by doing”. This made the learning process more engaging and practical. Also, the peer group or age-set, which was always available for any common work, had an influential role in this educational setup. The constant interaction within the age-set group helped the youth learn from each other, promoting shared responsibility and cooperation.

In contrast, modern educational institutions, while providing education needed in today’s world, may not be as effective in teaching the same kind of discipline and social values. For example, while schools provide structured learning and focus on individual academic performance, they may not offer the same level of communal learning and practical life lessons as a morung. However, some extracurricular activities like sports, clubs, and group projects in schools may foster teamwork and cooperation among students, replicating some aspects of the morung’s learning process. But, in general, modern education’s structure and focus differ significantly from that of the morung. Christian Youth Associations, to some extent, attempt to replicate the
socializing role of peer groups seen in the traditional morung.

Q. What has been the progress in literacy rates in Nagaland from 1961 to 2011?

Answer: In 1961, the literacy rate in Nagaland was 17.91%. Over the course of five decades, there has been a significant rise in literacy rates with the rate being 80.11% in 2011.

Q. Who introduced modern education to Nagaland and what were their motives?

Answer: Modern education was introduced to Nagaland by Christian missionaries. The missionaries had two reasons for opening schools in Nagaland: firstly, to break down the barriers of superstition that prevented people from hearing and responding to the Gospel; and secondly, to provide a means of Christian instruction and access to Christian scriptures and literature.

Q. How did the role of the Government in education in Nagaland evolve over time?

Answer: Initially, the Government’s role was largely supportive, offering grants to schools established by missionaries. The Government even recognized the performance of the missionaries to such an extent that even the only Government High School in Nagaland which was in Kohima, was actually operated by the missionaries. However, after Independence, the Government assumed more responsibility for education. When Nagaland became a separate State, the Government’s involvement in education increased considerably. Gradually, they took over many schools that were initially set up by villagers, funded by community-raised money.

Q. What does the Statistical Handbook of Nagaland 2013 reveal about the number of different types of Government educational institutions in Nagaland in 2008?

Answer: According to the Statistical Handbook of Nagaland 2013, the number of Government educational institutions in Nagaland in 2008 were as follows:

Government Primary Schools: 1442
Middle Schools: 287
High Schools: 109
Higher Secondary Schools: 16.

Q. What information does the Basic Facts of Nagaland 2014 provide about colleges in Nagaland?

Answer: The Basic Facts of Nagaland 2014 presents that there are 15 Government Colleges and 46 Private Colleges affiliated to Nagaland University in the state. Furthermore, there are also institutions providing technical education.

Q. Describe the quantitative expansion and the need for qualitative improvement in Nagaland’s education. Also, discuss the existing problem of educated unemployment in Nagaland.

Answer: Nagaland’s education has seen a tremendous quantitative expansion in recent years. The number of educational institutions has greatly increased, from primary schools to higher educational institutions, including government and private entities. However, this expansion has not necessarily translated into qualitative improvement. There’s a need to elevate the standard of education to ensure that higher literacy rates equate with higher levels of education. As it stands, despite high literacy rates, the proportion of persons with higher levels of education remains low. Additionally, the existing educational system is focused largely on general education, which does not sufficiently meet the requirements of the economy. This has led to an issue of educated unemployment, where a significant number of matriculates and graduates are unable to find suitable employment. There’s a need to reorient the education system to align better with economic needs and create more employment opportunities for the educated populace.

Q. What was the political status of Nagaland at the time of India’s Independence?

Answer: At the time of India’s Independence, Nagaland was only a district in the State of Assam.

Q. What led to the formation of the Naga People’s Convention (NPC)?

Answer: The leaders of various Naga tribes were not satisfied with Nagaland’s political status as just a district in Assam at the time of India’s Independence. Their dissatisfaction led to the formation of the Naga People’s Convention (NPC) in August 1957.

Q. What is unique about the constitutional provisions for Nagaland?

Answer: The constitutional provisions for Nagaland are unique because such provisions are not made in favor of any other state or community in India. These provisions give complete autonomy to the state of Nagaland in social and religious matters and protect Naga traditional law.

Q. Discuss the circumstances that led to the formation of the Naga People’s Convention (NPC) and its impact on Nagaland’s political status.

Answer: The formation of the Naga People’s Convention (NPC) in August 1957 was triggered by the dissatisfaction of the leaders of various Naga tribes with Nagaland’s political status at the time of India’s Independence. Nagaland was merely a district in the State of Assam, which the Naga leaders felt was not a fair representation of their distinct identity and rights. Consequently, they formed the NPC to express their demands for better political representation and sovereignty. The formation of the NPC was a significant event that eventually influenced the political landscape of Nagaland. It was instrumental in gaining Nagaland statehood, significantly altering the political status of Nagaland from a district to a full-fledged state within the Indian Union.

Q. Can you detail the special constitutional provisions provided to Nagaland and explain how these have affected the governance and societal structure of Nagaland?

Answer: The constitution of India provides special provisions for Nagaland, unique and not extended to any other state or community in India. These special provisions grant complete autonomy to the state of Nagaland in social and religious matters and safeguard the traditional Naga law.

The implication of these provisions is substantial. On one hand, these provisions ensure that the distinct social and cultural identity of the Nagas is respected and preserved, allowing them to govern themselves according to their customs and traditions. This means that the state government of Nagaland has more power than other Indian states when it comes to making decisions on social and religious affairs, which in turn leads to a more culturally sensitive governance structure.

On the other hand, the protection of Naga traditional law under these special provisions upholds the customary laws, and social practices that have been followed by the Naga tribes for centuries. These laws may cover a wide range of societal matters, from property rights and inheritance laws to conflict resolution and community governance. Thus, these provisions allow for a continuity of traditional practices while still operating within the broader framework of the Indian constitution, thereby maintaining a unique societal structure in Nagaland.

These special provisions, therefore, have a significant impact on both the governance and societal structure in Nagaland, upholding the unique identity and traditions of the Naga people while providing them with a degree of autonomy within the Indian Union.

91. Elucidate the political journey of Nagaland from a district in Assam to a state with unique constitutional provisions.

Answer: At the time of India’s independence in 1947, Nagaland was not a separate state but just a district within the state of Assam. However, the leaders of the various Naga tribes were not content with this arrangement, as they felt it did not sufficiently acknowledge or safeguard their unique identity and cultural traditions.

As a result of this discontent, the Naga People’s Convention (NPC) was formed in August 1957. The NPC acted as a representative body for the Naga tribes and sought to articulate their demands for better political representation and more autonomy. Through the NPC, the Naga leaders pushed for Nagaland’s recognition as a separate state, arguing that such a move would not only be a more accurate reflection of their unique identity but would also offer them more control over their social and religious affairs.

This movement was successful, and Nagaland was granted statehood. But the uniqueness of Nagaland’s situation did not stop at statehood. Recognizing the distinct social and cultural character of the Naga people, the Indian Constitution included special provisions for Nagaland. These provisions are not provided to any other state or community in India. They allow Nagaland complete autonomy in social and religious matters and offer protection to the traditional Naga law.

These provisions have significantly shaped the political, social, and cultural landscape of Nagaland. They have allowed the Naga people to maintain their distinct identity while being part of the Indian Union, and they have facilitated a governance structure in Nagaland that is sensitive to the customs and traditions of the Naga tribes. Therefore, the political journey of Nagaland has been a complex process of negotiation and advocacy, leading to a unique status within the Indian political system.

Extra/additional MCQs

1. What does the term ‘Naga’ refer to?

A. A single tribe B. A group of tribes C. A state D. A city

Answer: B. A group of tribes

2. Which State of the Union of India is Nagaland?

A. 15th B. 16th C. 17th D. 18th

Answer: B. 16th

3. What was the total population of Nagaland according to the Census of India 2011 Provisional Population Totals?

A. 19,80,602 B. 36,91,200 C. 20,11,000 D. 20,00,000

Answer: A. 19,80,602

4. What was the total population of Nagaland in 1961?

A. 19,80,602 B. 36,91,200 C. 20,11,000 D. 20,00,000

Answer: B. 36,91,200

5. Which year did Nagaland have the highest decadal population growth rate in the country?

A. 2001 B. 2011 C. 1991 D. 1981

Answer: A. 2001

6. What was the decadal growth rate in Nagaland according to the Census of India 2011 Provisional Population Totals?

A. 64.41% B. -0.47% C. 10% D. 20%

Answer: B. -0.47%

7. What was the sex ratio of Nagaland according to the Census of India 2011 Provisional Population Totals?

A. 931 B. 940 C. 920 D. 950

Answer: A. 931

8. What is the national average of sex ratio in India?

A. 931 B. 940 C. 920 D. 950

Answer: B. 940

Q. What percentage of Nagaland’s population is urban?

A. 28.97% B. 31.16% C. 30% D. 35%

Answer: A. 28.97%

Q. What is the national average of urban population in India?

A. 28.97% B. 31.16% C. 30% D. 35%

Answer: B. 31.16%

Q. According to the Census of India 2001, what percentage of Nagaland’s population belongs to Scheduled Tribes?

A. 70.1% B. 79.1% C. 89.1% D. 99.1%

Answer: C. 89.1%

Q. Who are considered as indigenous people in Nagaland?

A. Marathi B. Bengali C. Gorkha D. Punjabi

Answer: C. Gorkha

Q. How many tribes are officially recognized by the Government of Nagaland?

A. 7 B. 17 C. 27 D. 37

Answer: B. 17

Q. Which tribe traditionally inhabits the area corresponding to the present-day Kohima district?

A. Konyak B. Angami C. Chang D. Lotha

Answer: B. Angami

Q. What is the major economic activity of the Angami tribe?

A. Hunting B. Fishing C. Agriculture D. Weaving

Answer: C. Agriculture

Q. What is the major method of agriculture practiced by the Angami tribe?

A. Shifting Cultivation B. Terrace Cultivation C. Dry Farming D. Irrigated Farming

Answer: B. Terrace Cultivation

Q. Which social system is the Angami tribe’s organization based on?

A. Clan System B. Moiety System C. Totem System D. Joint Family System

Answer: B. Moiety System

Q. Are there any hereditary or permanently elected chiefs in the Angami tribe?

A. Yes B. No

Answer: B. No

Q. What is the traditional festival celebrated by the Angami tribe after the harvest in February?

A. Sekrenyi B. Terhunyi C. Diwali D. Pongal

Answer: A. Sekrenyi

Q. How many major subdivisions are there among the Angamis?

A. Two B. Three C. Four D. Five

Answer: C. Four

Q. What is the primary occupation of the Ao tribe?

A. Fishing B. Agriculture C. Hunting D. Trading

Answer: B. Agriculture

Q. Which month is the Ao festival Moatsu celebrated?

A. March B. May C. July D. September

Answer: B. May

Q. The term ‘Chakhesang’ is derived from the names of how many tribes?

A. Two B. Three C. Four D. Five

Answer: B. Three

Q. Which district is the traditional habitat of the Chakhesang tribe?

A. Mokokchung B. Tuensang C. Phek D. Noklak

Answer: C. Phek

Q. What form of cultivation is practiced by the Chang tribe?

A. Terrace cultivation B. Shifting cultivation C. Wetland cultivation D. Dryland cultivation

Answer: B. Shifting cultivation

Q. The traditional habitat of the Chang tribe is in which part of the Tuensang district?

A. Northern part B. Southern part C. Eastern part D. Central part

Answer: D. Central part

Q. How many major groups are there traditionally within the Chang tribe?

A. Two B. Three C. Four D. Five

Answer: C. Four

Q. Where is the main centre of the Khiamniungan tribe located?

A. Phek B. Mokokchung C. Noklak D. Tuensang

Answer: C. Noklak

Q. What is the primary form of cultivation for the Khiamniungan tribe?

A. Terrace cultivation B. Shifting cultivation C. Wetland cultivation D. Dryland cultivation

Answer: B. Shifting cultivation

Q. Which festival do the Khiamniungan tribe celebrate in May?

A. Tsungremong B. Sukriinyi C. Miu D. Naknyulum

Answer: C. Miu

Q. What is the main form of agriculture practiced by the Konyak tribe?

A. Terrace cultivation B. Settled cultivation C. Shifting cultivation D. Mixed farming

Answer: C. Shifting cultivation

Q. Who holds the topmost position in the social hierarchy of the Konyak tribe?

A. Common people B. Anghs C. Descendants of Anghs D. Elders

Answer: B. Anghs

Q. When is the main festival of the Konyak tribe, Aoleang, celebrated?

A. January B. April C. July D. November

Answer: B. April

Q. Where do the Lothas traditionally reside?

A. Mon district B. Wokha district C. Longleng district D. Meluri sub-division

Answer: B. Wokha district

Q. Who assists the village chief in the Lotha tribe?

A. Anghs B. Elders C. Descendants of Anghs D. Common people

Answer: B. Elders

Q. The main festival of the Lotha tribe, Tokhu Emong, is celebrated in which month?

A. January B. April C. July D. November

Answer: D. November

Q. What is the traditional habitat of the Phom tribe?

A. Mon district B. Wokha district C. Longleng district D. Meluri sub-division

Answer: C. Longleng district

Q. The main festival of the Phom tribe, Monyu, is celebrated in which month?

A. January B. April C. July D. November

Answer: B. April

Q. The word ‘Pochury’ is derived from which three place names?

A. Sapo, Kechuri, Khury B. Mon, Wokha, Longleng C. Phek, Meluri, Tuensang D. Aoleang, Tokhu Emong, Yemshe

Answer: A. Sapo, Kechuri, Khury

Q. The main festival of the Pochury tribe, Yemshe, is celebrated in which month?

A. January B. April C. July D. October

Answer: D. October

Q. Where is the Rengma tribe primarily located?

A. Zunheboto district B. Tuensang district C. Tsemenyu sub-division D. Peren district

Answer: C. Tsemenyu sub-division

Q. What is the main method of agriculture in the Rengma tribe?

A. Settled cultivation B. Terrace cultivation C. Shifting cultivation D. Irrigated cultivation

Answer: C. Shifting cultivation

Q. Which month is the Ngada festival of the Rengmas celebrated?

A. July B. August C. September D. November

Answer: D. November

Q. What is the primary location of the Sangtam tribe?

A. Kiphire district B. Zunheboto district C. Tsemenyu sub-division D. Peren district

Answer: A. Kiphire district

Q. The village chief and the village priest in Sangtam tribe are traditionally selected from which clan?

A. Founder clan B. Elder clan C. Warrior clan D. Priest clan

Answer: A. Founder clan

Q. What is the main festival of the Sangtam tribe?

A. Tuluni B. Mongmong C. Ngada D. Metumneo

Answer: B. Mongmong

Q. Which district is the Sumi tribe primarily concentrated in?

A. Tuensang district B. Zunheboto district C. Tsemenyu sub-division D. Peren district

Answer: B. Zunheboto district

Q. What is the main festival of the Sumi tribe?

A. Tuluni B. Mongmong C. Ngada D. Metumneo

Answer: A. Tuluni

Q. What is the main festival of the Yimkhiung tribe?

A. Tuluni B. Mongmong C. Ngada D. Metumneo

Answer: D. Metumneo

Q. What are the two tribes that the term ‘Zeliang’ is an acronym for?

A. ‘Zemei’ and ‘Liangmei’ B. ‘Rongmei’ and ‘Liangmei’ C. ‘Zemei’ and ‘Rongmei’ D. ‘Zemei’ and ‘Sangtam’

Answer: A. ‘Zemei’ and ‘Liangmei’

Q. What are the two primary types of agriculture practiced in Nagaland?

A. Terrace and shifting cultivation B. Shifting and settled cultivation C. Terrace and settled cultivation D. Shifting and slash-and-burn cultivation

Answer: B. Shifting and settled cultivation

Q. What type of agriculture is dominant in Nagaland?

A. Terrace cultivation B. Settled cultivation C. Shifting cultivation D. Slash-and-burn cultivation

Answer: C. Shifting cultivation

Q. What form of settled cultivation is common in Nagaland’s hilly areas?

A. Terrace cultivation B. Shifting cultivation C. Slash-and-burn cultivation D. Swidden farming

Answer: A. Terrace cultivation

Q. What percentage of Nagaland’s land is used for shifting cultivation?

A. 75% B. 36% C. 3.5% D. 50%

Answer: B. 36%

Q. What is another name for shifting cultivation?

A. Terrace farming B. Jhum cultivation C. Settled cultivation D. Swidden farming

Answer: B. Jhum cultivation

Q. What is the estimated percentage of cultivated land under shifting cultivation in Nagaland?

A. 75% B. 36% C. 3.5% D. 50%

Answer: A. 75%

Q. Which of the following is not a step in the shifting cultivation process?

A. Clearing of the site of all vegetation B. Sowing the seeds before the onset of the monsoon C. Drying and burning of vegetation D. Harvesting and storing of produce

Answer: B. Sowing the seeds before the onset of the monsoon

Q. What is the primary aim of shifting cultivation?

A. To meet the demand for food for the household B. To provide food for domestic animals C. To grow cash crops D. To exhaust soil fertility

Answer: A. To meet the demand for food for the household

Q. Which one of these is not commonly grown under shifting cultivation in Nagaland?

A. Rice B. Cotton C. Wheat D. Maize

Answer: C. Wheat

Q. What is the method usually followed in shifting cultivation in Nagaland?

A. Single cropping B. Multiple cropping C. Settled cropping D. Terrace cropping

Answer: B. Multiple cropping

Q. What form of ownership is associated with shifting cultivation?

A. Private ownership B. Communal ownership C. State ownership D. Corporate ownership

Answer: B. Communal ownership

Q. What type of cultivation is considered to be interwoven with social organization and culture?

A. Permanent cultivation B. Shifting cultivation C. Terrace cultivation D. Organic cultivation

Answer: B. Shifting cultivation

Q. Who generally assigns the plots for jhum cultivation?

A. The state B. The farmer C. The village or clan D. The landowner

Answer: C. The village or clan

Q. What agricultural practice is closely linked to religious beliefs and practices?

A. Organic farming B. Shifting cultivation C. Permanent cultivation D. Terrace farming

Answer: B. Shifting cultivation

Q. What is one method suggested for reducing soil erosion in shifting cultivation?

A. Crop rotation B. Use of fertilizers C. Terracing D. Use of pesticides

Answer: C. Terracing

Q. Who typically determines most of the operations in shifting cultivation households?

A. Men B. Women C. Elders D. Children

Answer: B. Women

Q. What is one alternative to shifting cultivation suggested in the text?

A. Organic farming B. Horticulture C. Industrial farming D. Vertical farming

Answer: B. Horticulture

Q. What aspect of shifting cultivation is seen as a response to the physiological character of land?

A. Its destructive nature B. Its communal aspect C. Its adaptive nature D. Its religious significance

Answer: C. Its adaptive nature

Q. In the context of shifting cultivation, what is jhum?

A. A type of crop B. A form of shifting cultivation C. A religious festival D. A type of soil

Answer: B. A form of shifting cultivation

Q. What is a long-range solution to the problems caused by shifting cultivation as mentioned in the text?

A. Increasing productivity B. Introducing new cash crops C. All-round development D. Improving cropping pattern

Answer: C. All-round development

Q. What is the primary crop grown in terrace fields?

A. Potato B. Wheat C. Paddy D. Corn

Answer: C. Paddy

Q. What is the traditional name for terrace cultivation?

A. Panikheti B. Panigheti C. Padiheti D. Padigheti

Answer: A. Panikheti

Q. Where is terrace cultivation predominantly found?

A. Kohima B. Phek C. Both A and B D. None of the above

Answer: C. Both A and B

Q. What is the traditional religion of the Nagas described as?

A. Polytheism B. Monotheism C. Animism D. Totemism

Answer: C. Animism

Q. What kind of power is generally not used in terrace cultivation?

A. Human B. Solar C. Animal D. Wind

Answer: C. Animal

Q. When does transplanting typically take place in terrace cultivation?

A. April B. May C. June D. July

Answer: C. June

Q. What is used to reinforce the walls of terrace fields?

A. Wood B. Metal C. Stones D. Mud

Answer: C. Stones

Q. What type of spirits are worshipped in traditional Naga religion?

A. Evil spirits B. Good spirits C. Both A and B D. None of the above

Answer: B. Good spirits

Q. How many times do the fields need weeding and cleaning after transplantation?

A. Once B. Twice C. Two or three times D. Four times

Answer: C. Two or three times

Q. What is a common second crop grown in terrace fields?

A. Wheat B. Corn C. Potato D. Barley

Answer: C. Potato

Q. What is the primary belief system of the traditional Naga religion?

A. Atheism B. Animism C. Monotheism D. Polytheism

Answer: B. Animism

Q. In traditional Naga religion, who is believed to cause diseases and calamities?

A. Supreme Being B. Benevolent spirits C. Malevolent spirits D. Ancestors

Answer: C. Malevolent spirits

Q. What is the traditional Naga belief about the afterlife?

A. Heaven and Hell B. Reincarnation C. Land of the Dead D. Nonexistence

Answer: C. Land of the Dead

Q. In traditional Naga religion, who typically performs the function of the priest?

A. Specialized priest class B. Head of the family or clan C. Village elder D. Everyone

Answer: B. Head of the family or clan

Q. Which of the following practices was an important part of traditional Naga religion?

A. Divinations and omens B. Sun worship C. Idol worship D. Fasting

Answer: A. Divinations and omens

Q. What was the general significance of observing genna days in traditional Naga religion?

A. Celebration of harvest B. Celebration of birth C. Averting calamities D. Welcoming the new year

Answer: C. Averting calamities

Q. When did regular missionary work among the Nagas begin?

A. 1771 B. 1871 C. 1971 D. 2001

Answer: B. 1871

Q. Who was the pioneer among the American Baptist missionaries who worked among the Nagas?

A. Rev E.W. Clark B. Rev Miles Bronson C. Rev CD. King D. Rev W.E. Witter

Answer: B. Rev Miles Bronson

Q. Where was the first Christian Church established in the Ao area?

A. Impur B. Kohima C. Dekahaimong or Haimong D. Wokha

Answer: C. Dekahaimong or Haimong

Q. According to the 2001 Census of India, what percentage of the Nagaland population are Christian?

A. 70% B. 80% C. 90% D. 100%

Answer: C. 90%

Q. In which century did the large scale spread of Christianity in Nagaland take place?

A. 18th Century B. 19th Century C. 20th Century D. 21st Century

Answer: C. 20th Century

Q. What percentage of Nagaland’s population were Christians in 1951?

A. 36% B. 46% C. 56% D. 66%

Answer: B. 46%

Q. Which Naga tribe was the first to accept Christianity in large numbers?

A. Lotha B. Ao C. Konyak D. Angami

Answer: B. Ao

Q. Which Christian denomination is the dominant group in Nagaland?

A. Roman Catholics B. Pentecostals C. Seventh Day Adventists D. Baptists

Answer: D. Baptists

Q. When did the Roman Catholics arrive in Nagaland?

A. Before 1951 B. After 1951 C. During 1951 D. There are no Roman Catholics in Nagaland

Answer: B. After 1951

Q. Which movement led to the formation of the Nagaland Christian Revival Church?

A. Baptist Movement B. Revivalist Movement C. Pentecostal Movement D. Seventh Day Adventist Movement

Answer: B. Revivalist Movement

Q. What did the tribals of North East believe Christianity would help them preserve?

A. Ethnic cuisine B. Ethnic music C. Ethnic identity D. Ethnic art

Answer: C. Ethnic identity

Q. What two major benefits did the Nagas receive upon accepting Christianity?

A. Wealth and prosperity B. Education and health care C. Political power and prestige D. Artistic inspiration and cultural preservation

Answer: B. Education and health care

Q. Did the spread of Christianity in Nagaland rely mainly on foreign or local leadership?

A. Foreign leadership B. Local leadership C. Both equally D. Neither

Answer: B. Local leadership

Q. According to some, what impact did Christianity have on traditional Naga culture?

A. It enriched it B. It preserved it C. It destroyed it D. It had no impact

Answer: C. It destroyed it

Q. What is the traditional term for the youth dormitory found in every village or khel?

A. School B. Church C. Morung D. Community center

Answer: C. Morung

Q. Where was the morung typically located in the village?

A. Next to the river B. At the village center C. Near the village gate D. On a hilltop

Answer: C. Near the village gate

Q. What general rule was typically followed in a bachelors’ morung?

A. Boys could visit the girls’ dormitory B. Girls could not enter the bachelors’ morung C. Girls could visit the boys’ dormitory D. Boys could not enter the girls’ morung

Answer: B. Girls could not enter the bachelors’ morung

Q. At what age did a child typically join the morung?

A. At birth B. At the age of five C. On attaining puberty D. After getting married

Answer: C. On attaining puberty

Q. In the morung, where did boys primarily learn the techniques of?

A. Cooking and cleaning B. Farming and gardening C. War, wrestling, dancing, singing, games, and sports D. Reading and writing

Answer: C. War, wrestling, dancing, singing, games, and sports

Q. What key social values were imparted in the morung?

A. Self-discipline and cooperation B. Honesty and integrity C. Perseverance and patience D. Respect and gratitude

Answer: A. Self-discipline and cooperation

Q. What was the primary learning principle followed in the morung?

A. Reading and writing B. Observing and listening C. Learning by doing D. Memorizing and repeating

Answer: C. Learning by doing

Q. Which group played an important role in the morung?

A. The elders of the village B. The teachers C. The peer group or age-set D. The parents

Answer: C. The peer group or age-set

Q. What led to the gradual disuse of the morung?
A. Lack of resources B. Modernization and urbanization C. Negative attitude of Christian missionaries and establishment of schools D. War and conflict

Answer: C. Negative attitude of Christian missionaries and establishment of schools

Q. Which modern group tries to perform the socialisation function that was traditionally performed by the peer groups in the morung?

A. Boy Scouts B. Christian Youth Associations C. School clubs D. Community service groups

Answer: B. Christian Youth Associations

Q. What was the literacy rate in Nagaland in 1961?

A. 80.11% B. 50.00% C. 17.91% D. 65.23%

Answer: C. 17.91%

Q. Who brought modern education to Nagaland?

A. Government B. Christian missionaries C. Local NGOs D. Buddhist monks

Answer: B. Christian missionaries

Q. Why did Christian missionaries open schools in Nagaland?

A. To increase literacy B. To impart technical skills C. To break down barriers of superstition D. To teach the local languages

Answer: C. To break down barriers of superstition

Q. Who operated the only Government High School in Kohima, Nagaland?

A. The local community B. The Government C. The Christian missionaries D. The Buddhist monks

Answer: C. The Christian missionaries

Q. Who assumed responsibility for education in Nagaland after Independence?

A. The villagers B. Christian churches C. The Government D. The Christian missionaries

Answer: C. The Government

Q. How many Government Primary Schools were there in Nagaland in 2008, as per the Statistical Handbook of Nagaland 2013?

A. 287 B. 109 C. 1442 D. 16

Answer: C. 1442

Q. As of 2014, how many private colleges affiliated to Nagaland University were there in Nagaland?

A. 46 B. 15 C. 30 D. 20

Answer: A. 46

Q. What was the literacy rate in Nagaland in 2011?

A. 80.11% B. 50.00% C. 17.91% D. 65.23%

Answer: A. 80.11%

Q. Who began demanding quality education after Nagaland became a separate State?

A. The Government B. Christian missionaries C. Naga elite D. The villagers

Answer: C. Naga elite

Q. What is the main problem faced by matriculates and graduates in Nagaland?

A. Low literacy rate B. Superstition C. Educated unemployment D. Poor quality education

Answer: C. Educated unemployment

Q. What was Nagaland’s political status at the time of India’s Independence?

A. Autonomous Region B. Union Territory C. Independent State D. District

Answer: D. District

Q. Which state was Nagaland a part of at the time of India’s Independence?

A. Manipur B. Assam C. Arunachal Pradesh D. Meghalaya

Answer: B. Assam

Q. Which organization was formed by the leaders of various Naga tribes in August 1957?

A. Naga National Council B. Naga People’s Convention C. Naga Hoho D. Naga Student Federation

Answer: B. Naga People’s Convention

Q. What dissatisfaction led to the formation of the Naga People’s Convention (NPC)?

A. Economic Inequality B. Religious Discrimination C. Political Status D. Lack of Education

Answer: C. Political Status

Q. Are the constitutional provisions for Nagaland made in favor of any other state or community in India?

A. Yes B. No C. Only in the Northeast D. Only for tribal states

Answer: B. No

Q. What autonomy do the special constitutional provisions provide to Nagaland?

A. Military B. Financial C. Social and Religious D. Judicial

Answer: C. Social and Religious

Q. What do the special constitutional provisions for Nagaland protect?

A. Wildlife B. Naga Traditional Law C. Financial Interests D. Land Rights

Answer: B. Naga Traditional Law

Q. When was the Naga People’s Convention (NPC) formed?

A. 1947 B. 1950 C. 1957 D. 1963

Answer: C. 1957

Q. What was the purpose of the formation of the Naga People’s Convention (NPC)?

A. Demand for Statehood B. Demand for Autonomy C. Both A and B D. None of the above

Answer: C. Both A and B

129. Which law is protected by the special constitutional provisions for Nagaland?

A. Civil Law B. Criminal Law C. Traditional Law D. Constitutional Law

Answer: C. Traditional Law

Ron'e Dutta

Ron'e Dutta is a journalist, teacher, aspiring novelist, and blogger who manages Online Free Notes. An avid reader of Victorian literature, his favourite book is Wuthering Heights by Emily Brontë. He dreams of travelling the world. You can connect with him on social media. He does personal writing on ronism.

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