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This paper will bring forth the memory of a community that has seen immense death and heartbreak as a result of wars and political unrest in the region. Easterine Kire is a poet and novelist who has written extensively on her people, the Nagas. Kire mainly writes about the Angami Nagas in her works of fiction, which are mostly based on real-life events. Her novels Mari (2010), A Respectable Woman (2019) and Bitter Wormwood (2011) will be taken into study. In these three novels, Easterine Kire tells the story of her people, how they fought the "white-man's war" and the Naga insurgency against the Indian union in their struggle to be a free state. The latter part of the paper will focus on the task of the writer, how s/he has to write about the unadulterated history of their people. The task of writing "ourselves/themselves" thus becomes a combined effort of the writer and the people when collective memories are recollected and put in print for future generations. This paper also acts as a detailed review of the mentioned three novels of Easterine Kire while discussing matters such as memory, history and trauma. The last part of the paper focuses on Easterine Kire's reflections on her own novel Bitter Wormwood and her purpose of writing the novel. [ABSTRACT FROM AUTHOR]

There is amazing diversity of culinary knowledge among the Angami Nagas but consumption of fried foods is very rare. The present study aims to document ethnic food habits of the Angami Nagas of Kohima district, Nagaland state. Group discussion, personal interview (semistructured) and personal observation were included in the study design. Most plants are eaten boiled and a few species are taken raw. Galho, Galkemeluo, Ghabe, Modi and Tathu are the important traditional dishes. These are prepared from wild edibles except Modi. Ignorance of wild foods by the Angami Nagas of younger generation can lead to gradual decline of traditional knowledge of wild foods in the society. There is sincere need for the documentation of the traditional knowledge of food system of the Angami Nagas. [ABSTRACT FROM AUTHOR]

The historical ethnography of the Western Angami Naga population of northeastern India is examined to throw new light on their symbolism, centred on the cultivation of wet rice. It is argued that rice was a presupposition for a cultural modality in which a major transformation created a new symbolic synthesis of sexuality and death that propelled the life force of growing rice. It is suggested that this modality contained a kernel of charismatic power, as is so characteristic of many other Southeast Asian polities. [ABSTRACT FROM AUTHOR]

Sumi (also known by its exonym ‘Sema’) is a Tibeto-Burman language spoken in Nagaland, North-east India. It is one of the major languages of the state, with an estimated 242,000 speakers living primarily in Zunheboto district, as well as in the major cities of Kohima and Dimapur. Bradley (1997) places Sumi (referred to as Sema), among the ‘Southern Naga’ languages, which include Angami (also known as Tenyidie) and Ao, in contrast to the ‘Northern Naga’ languages such as Konyak and Nocte. Burling (2003) offers a more conservative classification, placing Sumi (referred to as Simi) in an ‘Angami-Pochuri’ group containing Angami, Chakhesang (Chokri and Kheza) and Mao. Four main dialects of Sumi have been identified: the Western dialect, the Eastern dialect, the Chizolimi dialect, and the Central dialect. The Central dialect is the standard dialect used in published works of Sumi (Sreedhar 1976: 4–5). [ABSTRACT FROM PUBLISHER]

This article juxtaposes the notion of individual agency with the Durkheimian concept of religious enthusiasm. Focusing on religious conversion among the Angami Nagas of Nagaland, 90 percent of whom are now Christian, the article shows how individuals may choose to change denomination even after having converted to Christianity; not being bound to any one sect, they are able to switch affiliation between a variety of denominations. Among the Angami, and in Nagaland as a whole, breakaway churches are constantly being established and so are available to new adherents alongside older sects. This fissiparous tendency is disclosed through individual stories of conversion. Moreover, the new churches differ from the longer-established ones in terms of their liturgical traditions and modes of religious enthusiasm. The younger churches exhibit a more vocally-explicit form of worship while the older ones are more muted and often celebrate their longevity through the installation of monoliths and the wearing of specially-designed commemorative cloths. [ABSTRACT FROM AUTHOR]

The article discusses the agrobio-cultural diversity of alder based shifting cultivation practiced by Angami tribes in Khonoma village, Kohima, Nagaland, India focusing on the rich floral, faunal and sociocultural diversity in the region. Topics include livelihood of tribal communities and ethnic groups of Tibeto-Burmese and Indo-Mongoloids, Shifting agriculture practised, and agro-biodiversity of jhum cultivation. Also discussed is the cultural festivals in the region.