UNIT V SOCIETY IN NAGALAND 5.1 People : Tribes and Festivals 5.2 Economy : Shifting and Terrace Cultivation 5.3 Religion : Traditional Religion and Christianity 5.4 Education : Traditional Institution , Advent of Modern Education 5.5 Statehood and Special Provisions in the Constitution of India 5.1 People : Tribes and Festivals As the very word indicates , ' Nagaland ' is the land of the Nagas 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 While Naga tribes differ from other tribal groups , they also have several differences among themselves in some aspects of culture and social organisation There are significant differences in their languages and political organisations In spite of these differences , all the Naga tribes constitute one distinct group of tribes At present Naga tribes inhabit not only the state of Nagaland, but also adjoining areas of other states as also adjoining areas of Myanmar However , here we shall deal with the situation in Nagaland , the 16th State of the Union of India Population According to the Census of India 2011 Provisional Population Totals , the total population of Nagaland is 19,80,602 But in 1961 , the total population was only 369,200 This indicates a rapid population growth In fact, Nagaland was accorded the highest decadal population growth rate in the country in 2001 with 64.41 % growth rate. This rapid growth is not only due to immigration but also due to high natural growth with high birth rate and low death rate. However , as per the Census 57 of India 2011 Provisional Population Totals , the decadal growth rate dropped down to -0.47 %. The drastic decrease in the decadal growth rate was attributed to more accurate demographic data collection The sex ratio in Nagaland has been very adverse to women According to Census of India 2011 Provisional Population Totals , the sex ratio of the total population is 931 which mean that there were only 931 females per 1000 males. This is worse than the situation in India which has a sex ratio of 940. The reason for this situation in Nagaland is probably due to the large number of male immigrants who come to work in the state , particularly in Dimapur area The urban component of the population in Nagaland is relatively low which constitutes about 28.97 % In fact , it is much lower than in the country as a whole which is about 31.16 % This is because Nagaland does not have any industrial centres The towns in Nagaland are administrative and commercial centres which also happen to be educational centres Table 1 - Demographic Aspects of the Population of Nagaland Christian Urban Tribal Population Population Population Year Total Population Growth Decadal Sex Ratio ( % ) ( % ) 1961 369,200 14.07 933 1971 516,449 39.88 871 1981 774,930 50.05 867 1991 1,209,546 56.08 886 2001 1,990,036 64.41 900 2011 1,980,602 -0.47 931 Literacy ( % ) 17.91 27.40 41.99 61.65 66.60 80.11 ( % ) 5.19 9.95 15.52 17.21 28.97 ( % ) 88.61 84.00 87.73 89.10 71.03 ( % ) 52.98 66.76 80.21 87.47 90.00 Source : Census of India Tribal Component The vast majority of the population of Nagaland is tribal 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 Most of this population belonged to different Naga tribes , as the population of non- Naga Scheduled Tribes is insignificant From the information given in Table 1 , it can be 58 seen that the tribal component of the population has remained more or less constant The non - tribal component of the population consists of various categories of people Some of them , like the Nepalese , also known as Gorkha , who came to Nagaland before 31st December 1940 are treated as indigenous people 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 Indigenous Naga tribes lives in a clearly identifiable area of Nagaland Thus , each tribe has its own territory , language and culture In fact , the larger tribes have sub - tribes with their own distinct territories and elements of culture Information on the present population of some major tribes obtained through data available from the Census of India 2001. 1. Angami The traditional habitat of the Angami more or less corresponds to the present day Kohima district In 2001 , the number of Angami was 124,696 Angami villages are generally large Traditional Angami economy is based on agriculture , with terrace cultivation as an important method There are four major subdivisions among the Angamis They are popularly known as the Southern Angami , Western Angami , the Northern Angami and the Chakroma The social organisation of the Angami is based on the moiety system , but this does not imply any social or economic superiority and inferiority In fact, the Angamis have a highly democratic system of organisation There are no hereditary or permanently elected chiefs The most important traditional festivals are Sekrenyi celebrated after the harvest in February or at different times by different villages and Terhunyi in December 59 2. Ao The traditional habitat of the Ao tribe is the Mokokchung district. In 2001, the number of Aos was 231,823 Ao villages are located in hilly areas Their traditional main occupation is agriculture , with shifting cultivation as the dominant mode There are two main linguistic groups among the Aos , namely , Chongli and Mongsen Within these sub - divisions , there are phratries or clans The traditional Ao social organisation includes the council of elders and a village chief selected on the basis of age - set The main festivals of the Ao are Moatsu celebrated in the month of May , just after sowing , and Tsungremong celebrated just before the harvest 3. Chakhesang The word ' Chakhesang ' is an acronym formed by letters derived from the names of three tribes , namely , the Chokri, Kheza and Sangtam The term Chakhesang was approved in 1947. In 2001 , the Chakhesangs numbered 134,646 Their traditional habitat is the present Phek district. The Chokri and the Kheza are culturally similar to the Angami and were formerly known as Eastern Angami Like the Angamis , they also practise terrace cultivation Traditional social organisation is made up of clan and village councils consisting of clan and village elders Important Chakhesang traditional festivals are Sukriinyi celebrated in the month of January and Tsiikhenye in the month of April 4. Chang The traditional habitat of the Chang is the central part of Tuensang district In 2001 , the Changs numbered 60,855 The traditional economy of the Chang is based on shifting cultivation 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 60 An informal council of elders is responsible for maintaining social order The main festival of the Chang is Naknyulum , celebrated in July 5. Khiamniungan The traditional habitat of the Khiamniungan is the eastern part of Tuensang district , where twenty - seven villages are located But five villages are in the territory of Myanmar Noklak in Tuensang district is their main centre In 2001, the Khiamniungans in Nagaland numbered 38,137 Khiamniungan economy is based on agriculture with shifting cultivation as the main mode of cultivation Social organisation is based on the system of moieties, and within each moiety there are several clans Traditional council of elders plays an important role in maintaining social order The main festivals are Miu celebrated in May and Tsokum in October 6. Konyak The major concentration of the Konyak is in Mon district , but considerable numbers are found in Tuensang district In 2001 , the Konyaks numbered 243,758. The traditional Konyak economy is based on agriculture , with shifting cultivation as the main form in the hilly areas There are four distinct classes of people in the social hierarchy At the top are the Anghs or traditional chiefs In the second position are the descendants of the Anghs In the third position are the common people who have acquired merit The fourth and the lowest position are of 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 Traditional Anghship has lost some of its influence due to modern democratic administrative system The main festival of the Konyak tribe is Aoleang, celebrated in April 7. Lotha The Lothas live in Wokha district. In 2001, they numbered 148,210 61 main method of cultivation Some terrace cultivation is also practised in the foot hills There are two major geographical divisions , namely , the northern Lotha and the southern Lotha Traditional social organisation was based on phratries and clans The village chief was hereditary in the family of the man who founded the village He was assisted by the elders The main Lotha festival is Tokhu Emong , celebrated in November. 8. Phom The traditional habitat of the Phom tribe is Longleng district In 2001 , the Phoms numbered 115,389 The traditional occupation is agriculture in the form of shifting cultivation Traditionally , a Phom village had a headman selected or nominated by the male members He was assisted by a managing body. The main festival is Monyu , celebrated in April 9. Pochury The word ' Pochury ' is an acronym formed with the letters derived from three place names , that is , Sapo, Kechuri and Khury The Pochury have been recognised as a distinct tribe in recent times It is a small tribe , and in 2001 , their number was estimated to be about 15,908 The traditional habitat of the Pochury is the Meluri sub - division of Phek district The traditional economy of the Pochury tribe is based on shifting cultivation , and a limited amount for settled cultivation Social organisation 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 The main festival of the Pochury is Yemshe , celebrated in October 62 10. Rengma The Rengmas are concentrated in the Tsemenyu sub - division of Kohima district In 2001, the Rengmas numbered 50,966 There are two major social - territorial groups among the Rengma , namely , the northern and southern Rengma Traditional Rengma economy is agricultural with shifting cultivation as the main method. But some terrace cultivation is also practised Traditional social organisation included a hereditary village chief But the chief's post is hereditary not in a family but a clan The chief festival of the Rengmas is Ngada , celebrated in November 11. Sangtam The Sangtams are found in Kiphire district and Chare circle of Tuensang district. In 2001 , the Sangtams numbered 83,714 There are two territorial groups , one around Kiphire , and the other around Chare. A small section of the Sangtam is included among the Chakhesang Sangtam economy is based on shifting cultivation The Sangtams are divided into clans and in each village there are 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 Chief Sangtam festival is Mongmong , celebrated in September 12. Sumi The Sema or Sumi , as they prefer to call themselves , are concentrated in Zunheboto district In 2001, they numbered 241,806 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 committed offences They were hereditary chiefs 63 One of the main festivals of Sumi tribe is Tuluni , celebrated in July 13. Yimkhiung 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 The traditional village council is headed by the chief Shifting cultivation is the main source of subsistence The main festival is Metumneo , celebrated in August * The Government of Nagaland recognized Tikhir as a seperate Naga Tribe and also created Shamator as the 16th District of Nagaland , vide letter No.CAB - 2/ 2013 dated 20th January , 2022 14. Zeliang 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 There are clan divisions among the Zeliangs A Zeliang village has a traditional village council headed by a village headman The main festivals of Zeliang are Meleingi celebrated in March and Langsimngi in October 5.2 Economy : Shifting and Terrace Cultivation The nature of the economy of Nagaland can be understood by examining the principal occupation of the population In 2001 , of the total population of 19,90,036 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 Thus , the economy of Nagaland is dominated by agriculture There are two distinct types of agriculture in Nagaland These are shifting cultivation and settled cultivation Shifting cultivation is the dominant form of agriculture The chief form of settled cultivation in the hilly areas is terrace 64 cultivation According to one estimate , around 36 % of the land in Nagaland is used for shifting cultivation , while only 3.5 % is used for settled cultivation Shifting Cultivation 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 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 Shifting cultivation is an important agricultural practice because it supports a large number of persons in Nagaland It is estimated that about 75 % of cultivated land is under shifting cultivation In the operation of shifting cultivation , the following sequences are normally observed : 1. The selection of site Clearing of the site of all vegetation usually during winter 2. Drying and burning of vegetation which , may take about a month 3. 4. Preparation of the plot for sowing. 5. Dribbling or making small holes in the soil for the seeds 6 Sowing the seeds after the onset of the monsoon or rains 7. Weeding at regular intervals 8. 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 65 Most of the members of the household are involved in agricultural operations , though there are some division of labour between men and women However , women determine most of the operations There is also the practice of cooperative work on the basis of reciprocity so that several people work together on one another's plots in turn Shifting cultivation is usually associated with some kind of communal ownership or communal jurisdiction on different types of land Plots for jhum 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 In any case communal ownership or at least communal management of land is a basic feature The calendar of various agricultural activities in shifting cultivation is closely linked to religious beliefs and practices In a special way , religious festivals are linked to the different stages of the agricultural cycle From what has been said above, it can be seen that shifting cultivation is much more than a type of agricultural practice for raising food or cash crops In fact , it is closely interwoven with social organisation and culture Therefore , it is not merely a way of growing food or securing the means of livelihood , but in fact is a way of life 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 Therefore , it is felt that shifting cultivation should be stopped and replaced by some type of permanent cultivation In contrast to this view, there are many scholars who say that the negative consequences of shifting cultivation are exaggerated According to them , shifting cultivation is not as destructive as it is made out to be They say that shifting cultivation is an agricultural practice that has evolved in response to the physiological character of land It is not a necessary evil but an organic response of the people to specific ecological conditions Under these circumstances , it is neither possible nor even desirable to eliminate shifting cultivation , but to improve it. Shifting cultivation is a complex agricultural practice because it is a way of life rather than merely a method of food production Therefore , efforts to improve 66 shifting cultivation must be multi - pronged. The following are some suggestions for improving shifting cultivation : 1. 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 2. Wherever possible, terracing should be introduced even if there is only shifting cultivation Terracing and contour bunding can reduce soil erosion 3. 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 4. 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 5. 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 6. 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 In conclusion, it can be said that it may neither be possible , nor desirable to eliminate shifting cultivation It is necessary therefore , to reduce its negative effects and to improve it through various measures 67 Terrace Cultivation The practice of 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 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 An important feature of wet terrace cultivation is that it needs an assured supply of standing water In order to achieve this , terrace cultivation requires a sufficient amount of forest in the vicinity of the terrace fields In fact , 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. Consequently, wet terrace cultivation requires the preservation of forest cover 68 Traditionally all the work in terrace cultivation is done by hand and with implements Animal power is hardly ever used Similarly , tools like power tillers are usually not used simply because most of the terraces are too narrow for the use of mechanical implements As most of the work is done by hand, all available help is welcome at the time of planting and harvesting Hence , all the members of the household are active in the agricultural operations Besides , those who commonly reside in towns , come to the native village to participate in planting and harvesting In fact, they consider it their duty and privilege to lend a helping hand Thus, terrace cultivation is a community activity It is generally felt that terrace cultivation is economically more productive and also less harmful to the environment Therefore , the Government encourages people to take up terrace cultivation But progress in this area is slow Agricultural operations of planting and harvesting are associated with festivals and celebrations In a special way , the harvest festival which lasts several days is an occasion for rejoicing and celebration Consequently , terrace cultivation is not merely a matter of growing food , but also a complex social activity 5.3 Religion : Traditional Religion and Christianity People adhering to different religions are found in Nagaland. However , most Nagas are today Christian It is said that Christianity has been a very important factor of social change among the Nagas Traditional Religion 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 69 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 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 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 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 Though these practices are sometimes considered as superstitious , they implied the belief that the spirits were concerned with the welfare of the people Divinations and omens were observed before beginning any important work like sowing, going on a hunting expedition 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 70 Looking at these various elements of traditional Naga religion , it must be said that it was much more than simple Animism It was a well organised system of beliefs and practices It gave meaning to life and supported the social organisation Though the vast majority of the Nagas have embraced Christianity , elements of traditional religion continue to influence behaviour The fear of evil spirits still affects people At present , most of the Nagas are Christians But there are still persons who continue the practice of traditional religion Christianity According to the Census of India , in 2001, the vast majority i.e. 90 % of the population of Nagaland are Christian But 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. According to an arrangement made by the British colonial rulers , different parts of the then Assam were assigned to different missionaries organisations 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 Because of opposition from the other villagers , Christians were forced to move out and establish a new village called Molung From here , the mission station was shifted to Impur In the meantime , mission work was taken up at Kohima by Rev CD King from 1880. But progress among the Angami was very slow The third centre was at Wokha among the Lotha opened by Rev W.E. Witter in 1885 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 71 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 Two aspects of Christianity in Nagaland must be noted The first is the presence of different denominations Baptists are the dominant denominational group But , there are other denominations like the Roman Catholics , Revivalists , Pentecostals , and Seventh Day Adventists The Roman Catholics came to Nagaland only after 1951 when restrictions imposed by the British were no more in operation The Revivalist movement emerged in Nagaland after 1952 and has led to the formation of the Nagaland Christian Revival Church The second aspect of Christianity in Nagaland is that it has spread mainly due to local leadership Though the first missionaries were foreigners , later missionary work was done by the Nagas themselves This is particularly the case among the Baptists At present , some Naga missionaries are active also in other States of North East India 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 It is also said that the tribals of the North East accepted Christianity because they felt that Christianity would help them preserve their ethnic identity 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 It is generally agreed that the acceptance of Christianity has led to radical social change among the Nagas Some go to the extent of saying that Christianity has destroyed traditional Naga culture Others agree that there has been a change, but assert that Naga Christianity is typically Naga in character In any case , there is no 72 doubt that Christianity initiated a process of far reaching social and cultural change among the Nagas 5.4 Education : Traditional Institution , Advent of Modern Education Educational institutions are those institutions which ensure the transmission of knowledge from one generation to another Educational institutions are not only those formal organisations which are specifically devoted to education , but also all other means of transmitting cultural heritage Educational institutions understood in this sense are found in all societies Traditional Educational Institutions 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 Some features of the morung need to be noted The first was the fact that self discipline and social values of cooperation were inculcated to the youth In this process , the peer group or age - set played an important role The age - set was always available for any common work The second feature was that the principle of learning by doing was followed , so that the learning process was activity based 73 Two reasons are given for the gradual disuse and even disappearance of the morung The first was the negative attitude of the Christian missionaries who considered the morung as an institution not in keeping with Christianity ideals and principles The second reason was the establishment of schools and educational institutions to which young boys and girls were sent Though the morung would not have been able to impart the type of education needed in modern times , the schools are probably not able to inculcate the same type of discipline that was imparted to the youth in morung especially by the peer groups To some extent , Christian Youth Associations perform this function of socialisation by the peer groups Advent of Modern Education 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 74 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 At this stage , the Naga elite began demanding quality education This demand has been met by private initiative In this process , Christian churches have become active by opening high schools and colleges In 2008, according to the Statistical Handbook of Nagaland 2013 , the numbers of Government institutions were as follows Government Primary Schools : 1442 ; Middle Schools : 287 ; High Schools : 109 ; Higher Secondary Schools : 16. In addition , there were a large number of Private Schools At the Collegiate level , according to Basic Facts of Nagaland 2014 , there are 15 Government Colleges and 46 Private Colleges affiliated to Nagaland University In addition , there are also some institutions imparting technical education It can be seen that modern education has made rapid progress in Nagaland Literacy rates have been steadily rising But high literacy rates do not necessarily mean high levels of education In fact, the proportion of persons with higher levels of education is low There has been a quantitative expansion of education with a large number of institutions But , there is a need for qualitative improvement Further , there has been an expansion of general education There is a need to reorient education so that it meets the requirements of the economy At present , the educational system produces matriculates and graduates who cannot find employment Thus , the problem of educated unemployed has become very serious 5.5 Statehood and Special Provisions in the Constitution of India The political history of Nagaland and the present political situation in Nagaland are extremely complex Here , only two aspects are examined , namely the Statehood and the Special Provisions in the Constitution of India for Nagaland Statehood 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. At 75 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