Volume 6, Issue 9, September – 2021 International Journal of Innovative Science and Research Technology

ISSN No:-2456-2165

Social Structure in Early Sumi Naga Society

Niloto Swu

Abstract:- The present study aims to explore the social The Naga polity was democratic in nature from the
structure which prevails in the early Sumi society. It very beginning, making the people sole political authority.
attempts to identify those structures which form a Most of the decision rest in the hands of the village people
society. It also attempts to find out the roles and except the Konyak tribe, which follow monarchy system. In
functions of each class in Sumi society. The society which most of the Naga tribe, the form of government is republic
has neither caste nor class-based distinction yet there in nature. The Naga tribes of Konyak, Sumi and Mao had
was division seen among the people based on their hereditary monarchy system, assisted by the council of
profession. This led to a need for historical study on the Village Elders. Particularly the Konyak Chief called ‘Angh’
social structure of early Sumi Naga society. have greater role and possess greater powers. The Angh in
Mon District have many villages with smaller Anghs under
Keyword:- Social Structure, Society, Division, Profession, them. They exercised sovereignty over those villages and
Historical Study. smaller Anghs. These smaller Anghs were assisted by the
council of elders or Ministers in every decision. These
I. INTRODUCTION Ministers are selected by the Anghs of various clans of the
village. The Sumis also have their own rulers called
The Sumi society in the olden days was purely ‘Kukami’ who rule over the village. One unique feature
community-based society where every individual worked for about the Sumis is that each village has their own ruler but
the welfare of the village and the village in turn worked for have no control over the other villages. Similar to the Anghs
the interest of the individual. The villages had its own of Konyak the Sumi rulers were also assisted by the Village
customary law and every single individual were bound Elders in decision making. The ruler appoints the elders
together by that law. The village chief took the from various clan of family in the village. Though the
responsibility in guarding the law making sure everyone position of the ruler is protected and kept in high esteem, the
follows it. T. Penzu compared the government of Naga actual decision making is done by the elders or so-called
tribes to that of ancient Greek states. Alemchiba stated, ministers, who represent the people from different clan.
“Every Naga village has been republic having its own
popular village government, every citizen enjoys political The other Naga tribes like Angami, Lotha, Chakesang
stability, social justice, religious freedom. All men were and Zeliangrong followed a peculiar type of democracy. The
equal high class or low class of people, no caste distinction, chieftain system was hereditary, but they took over the
no communal feeling economically they were self-sufficient, office on the basis of election system chosen among the
and beggar was unknown”. The Sumi Nagas like any other family members. The eldest son can succeed his father, on
Naga tribes followed Patriarchal society where the father is or even before the death of his father. In most of these tribe
the head of the family and the inheritance of property is only villages, there are two or more chiefs, each over khel. These
entitled to male member in the family. However, it doesn’t khels (unit division of the village) coordinate with each
mean the females are ignored, though they were not entitled other in times of issues relating to the whole village or
to inherit property and have no voice in any important during emergency period. The chief can be removed from
meetings of the village yet female enjoyed a high position the office, if wishes so by the people. These chiefs are
in Sumi society. The women acted as an advisor to her largely influenced by the family clan. However, the Naga
husband in any decision making. She influenced the men to Rengma tribe does not follow hereditary system to appoint
act in whatever direction she desires. chiefs but the most suitable man to lead the family’s clan is
chosen. The Ao’s of Naga tribe followed the republic form
Nagas followed three types of village administration. of government, in which elected headman called ‘Tatar’ rule
First was the type of village which was governed by the the village with limited authority. The village council
members who are nominated by the people. The members consisted of elders or ministers along with chiefs’ plays and
are chosen from each clan of the village. This system is important role in the administration of the Naga sovereign
found to be the best to administer village which is found in village states. Their decision on any matters becomes the
rural India. The second type of village administration is law and bound the villages as they looked upon the will of
found among the Konyak Naga tribe. There is one Angh or the people. They decide all the civil and criminal disputes in
King who rule over one or several villages. Angh hold the the village and with different village at large.
power to administer the village with the help of Deputy
Angh and village elders. The third type of administration is Akukau (Village Chief)
found among Sumi Naga and some other Naga tribes. The Traditional Sumi village followed a sort of
village chief or he is called Goan bora, administer the monarchical form of government. In every village the apex
particular village. He holds the power equivalent to a political authority was vested on the village chiefs.
Konyak Angh. Chieftainship in the Sumi village was a very powerful

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Volume 6, Issue 9, September – 2021 International Journal of Innovative Science and Research Technology
ISSN No:-2456-2165
secular institution based on kinship structure for the purpose the village administration was carried out by the Chief
of village administration. The Sumi Nagas are patriarchal assisted by his ‘kukami’/ ‘village elders’. The village was
and by tradition have the autocratic system where the thus under the control of the powerful “Kukami” among the
cheiftainship enjoyed hereditary status, an aspect of the sumi Sumis.As per the customary laws administrations of justice,
tribe which differentiated them from other Naga tribes. enforcement of executive function, maintenance of social
Chieftainship is also a form of self governing institution practices and customary law, including religious
with political and economic powers. The Chief is generally performances are the areas of village administration under
called ‘Akukau’ which means ‘Village Chief’. He maintains the Chieftainship and his Council of Minister. In fact,
his social position not just his hereditary rights but also traditional political life of the Sumis is deeply rooted to their
through his personal qualities as a person of great social customary laws in their society even today.
standing and wealth. One source of this condition is to be
found in the exclution from the chieftainship of a man Law is one aspect of the system of social control
whose heriditary claims is uncontestable but whose personal which is an implicit part of every culture. The primacy of
unfitness disqualifies him. the customary laws and practices is to maintain social order
while prescribing rules of conduct for each individual, age
The sumi society has a system of administration and sex-wise. Customs and customary laws are not
centered on the authority of the village chief or Akukau. The synonymous. There may be various customs without any
administration was autocratic in the sense that the chief legal authority but whereas the customary laws have the
ruled by himself arbitrarily and his assistants were sanctions of the bulk of the society and if not obeyed, such
subordinates to him. Hutton confirms this view when he violator is to be punished. A society cannot get on with its
wrote that, “the extend to which he would consult his elders day to day affairs if it permits individuals to be law unto
depend alost entirely on the personal character of the themselves, i.e., to take law into their own hands when they
Chief/Akukau himself”. Administration includs the act or feel aggrieved or have a conflict with another person or
process of administrating or conducting the affairs of group, and so that existence of law in a society can allow the
everyday aspects of life. Akukau/Chief as an administrator individuals to deal with the new conditions of life
seeks to get the most appropriate and desirable solution in experienced in societies changing to other ways of life.
the view of the public interest. Evans- Pritchard states that “Within a tribe there is law;
there is machinery for settling dispute and a moral
Thus the duties of a Chief comprises not only of obligation to conclude them sooner or later.”Thus, we see
personal matters but also of public functions. He has to that customary law plays an important role in tribal society,
direct the village in war. He being the land owner decides where the society, itself acts as the enforcing agent.
which land is to be cultivated in each successive years. In
religious matters when gennas are to be performed, it is the It may be noted that the powers of the chief varied
Chiefs duty to see to it that gennas are performed according from tribe to tribe, and also from village to village among
to customs and issue orders of the day in which the village the Nagas, likewise, among Sumis too, the power of the
performs as a whole. The chiefs also decides on matters like Kukamis varied from village to village. Thus in some Sumi
theft, land disputes, life and death decisions, bride-price villages the Kukamis were quite liberal and in some villages
related issue. It is the Chief who has to bear the burden of they were tyrannical. Whatever be the case, the status and
welcomming and entertaining the village guest as well as position of the Sumi village Kukami are indispensable
shoulder the responsibility of the poor people in his village. overture for understanding the Sumi administrative system.
The chief decides on all this matters within the village and The Kukami are the influential persons of most
other neighbouring villages in consultation with his village consequences in their respective villages.
elders called the ‘Kukami’.
The Sumis follow the patriarchy system, as such the
Thus all people living therein were subjects to the male is considered not just the head of the family but also all
chief, as head of the local government and only by moving village chiefs were from the male gender. They followed
away or migration could they escape the control. Outsiders hereditary chieftainship as such only the descendants of the
are not allowed to settle in his territory without the chiefs chief could claim the right to chieftainship. Another way a
permission. If the chiefs allowed it, the outsiders settled and person could become a village chief was if the person
became his subjects. Incase they disobeyed him they were founded the village. In the traditional Sumi society the
expelled. He not only regulated the distribution and use of village Chief were known to practice polygamy form of
the land but also decided the fate of his subjects on the basis marriage, one of the reasons why they could afford two or
of customary laws. more was because they had enough wealth to take care of
both the wives and the other reason was in case the first wife
Each Sumi village like other Naga tribal villages is unable to conceive a child then, they could take second
pursued an independent policy and implemented its own wife who would bear his child. However, the role of the
customary laws on all walks of life for its citizens. On the chiefs was crucial in maintaining peace and order in the
one hand, administration was indigenous and independent village and also maintaining friendly relations with other
on the other, economy was local and self- sufficient. The villages.
Naga tribes which had Kukami like the Sumis, Chieftainship
certainly constituted an important element in their polity and

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Volume 6, Issue 9, September – 2021 International Journal of Innovative Science and Research Technology
ISSN No:-2456-2165
Kukami (Village Elders) given by Awou found is that at the death of the mother
The chief was assisted by a council of village elders during the birth or if a person died by falling off the tree the
called Kukami. Each clan send a person (usually an elderly) villager were not allowed to work. It is a curse to go against
to be a member in the village council. The main Awou as the early Sumi society is shadowed with
responsibility of the members of the village council was to superstition beliefs. Thus, it makes Awou the supreme
assist the chief in his day to day village administration. In authority in the village. He also announced all the orders of
every Sumi Naga villages there were a number of clans and the days.
this clan members were related to each other because they
shared one common ancestor. Each clan in the village Some of the present Sumi elders called the period of
occupied an occupied an area within the village, as such Awou the period of darkness, which covered the people.
these segregated areas were known as khels (village- Taboos over shadowed the people making them to live in
quarters). Thus, the village was divided into a number of darkness for long time till the invasion of period. However,
khels, the number of khels in the village depended upon the there are good Taboos such serving food to the elders first
size of the village. Even though the village is divided into a and the elders were respected so much. Some of the
number khels the people of a village were bounded together comparison which can be found during early Naga society
by social, political and religious ties. As such every and now is that during Awou period the people before
individual worked for the interest of the entire village and consuming anything they have to first to the spirit like how
the village in return works for the interest of the individual. Christians offers their first harvest to God as thanks giving.
The Sumi people like the other Nagas followed patriarchal
and exogamous system as such they trace their lineage According to the counting of the moon Awou has to
through the male side and marriage among the clan declare the festivals such as Tuluni. It is believed that if a
members are not accepted. Their loyalty and reverence person goes against the will of the Awou he does not live
towards their clan or community has knitted them very long. Awou performed all the religious duties, such as
closely together. Thus, the Kukami enjoyed a high status in during the sowing period the servant of Awou will bring the
the village hierarchy, second only to the chief. seedlings and Awou will be the first to sow the seed by
giving thanks to the spirit. It will be a day that nothing will
Chochomi (Councillor) be cut and no one will work. Even during the time of harvest
The chief also had spokesperson called Chochomi Awou will be the first to harvest. Awou gives all the
(councillor); the work of the Chochomi was to assist the important days for the people and the spirit. Thus, he is
chief in his daily activity and his main task was to make considered more powerful than king. However, the powers
important announcement on behave of the chief, for and responsibilities of Awou differ from one Sumi area to
example declaring the day for observing the Genna, the day area. For instance, Awou is considered all powerful as he
for working in the fields, the day chosen for hunting and decides daily activities of the village and is compared to a
also for selecting the field to cultivate. Chief in the eastern Sumi regions of Pughoboto areas but in
the Zunheboto areas Awou is considered merely a religious
Awou (Village Priest) leader.
‘One of the most important reason why the rich oral
history was kept secret and was maintained by the practice Mighimi (the Orphans or Poor)
of animism by Awou (Village Priest) and the village people In every society there is social stratification so as in
practice it, was due to taboos and gennas as people were the case of Sumi society, Mighimi which means orphans
afraid that if it goes to the outsider it would be was considered the last in the social hierarchy. According to
misinterpreted and so were denied to the outsiders’. In the the olden days, the poor people were considered as orphans.
early Sumi society, there was Awou who was entrusted with The orphans were divided into various types such as Axe-u,
all the religious responsibilities of the village. The Sumi Aqu-u, Akiwo Kishimi, Anuli Kishimi (Zhimo, 2011). The
society was shadowed by darkness. The taboos and poor were compiled to seek the generosity of the rich people
superstitious beliefs restricted the people from going against as they had neither land nor property of their own. Through
Awou or so-called Village Priest. the generosity of the rich the poor were given food, clothes,
agricultural land for survival.
One of the chief features of the Sumi Villages is the
existence of Awou or village priest. The main role of the II. CONCLUSION
Awou is to maintain the balance of law and order in the
society as Awou was entrusted with the power to proclaim The origin history of the Sumi Nagas is not conclusive
the activities of everyday life. The taboos (Chineh Chinih) and is shrouded in obscurity as the history itself is not
are strictly maintained by the Awou and passed on from documented leading to various versions on the theory of
generation to generation. It can be generally understood as their origin. Like the history of the Nagas, much of what is
the person with both political and religious power. known about their history is known only through the
folktales and folklore, legends etc. which were passed down
Awou is compared to the king who gives order and from generation to generation as an oral tradition. It is of the
usually Awou maintain helpers under him. He can also be fact that the superstitious consequences will befall upon a
compared to the Sadhu, as the Hindu Sadhu and Awou live a person responsible for altering the story when they passed
life of spiritual discipline. One of the incidents of the law down to another individual but no matter the case the oral

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Volume 6, Issue 9, September – 2021 International Journal of Innovative Science and Research Technology
ISSN No:-2456-2165
transmission of information cannot be fully relied upon. [9]. Zhimo, Avitoli, G., Culture, Identity and Change: The
This is one of the main reasons why there are many Case of the Sumi Nagas of Nagaland, Indian
inconsistencies in the story and the lack of physical evidence Anthropological Association, Indian Anthropologist,
which adds to the confusion on origin and migration as well Vol. 41, No. 2 (July-Dec. 2011).
as social structure found in the early Sumi society. However, [10]. Venuh, N., Naga Society Continuity and Change,
many contemporary scholars have put forth several theories Shipra Publications, Delhi,2004.
and from them we can get a general idea about the Sumi [11]. Interview with Yevikhu Assumi, Retired
people. The primitive Sumi people lived a life of isolation Superintendent, Ghokimi Village, 28-12- 2019.
before they came into contact with the British. They lived a [12]. Interview with I. Kamu Phucho, Head Gaon Bura,
secular and independent life within the village, away from Lazami Village, 25-02-2020.
contact even with other tribes except during inter-tribal
warfare. The main reasons for a conservative life was
because all Naga villages were self-sustaining and so going
outside of their territory was not required. Before the
coming of western influence, the Sumi Nagas lived a
primitive lifestyle and their traditional way of life was a
secular one. Hereditary chief possessed the outmost power
in the village. Almost all the decision regarding the villages
and its function was given by the chief. I should say the
Sumi Nagas followed Monarchical form of government as
the chiefs possessed the highest authority and his words are
Laws.

Through the advent of the British and the efforts of the

Christian missionaries, the gospel of Christ was spread in
almost every part of the Sumi areas. The beginning of new
belief and new administration system led to a radical change
in their traditional lifestyle and in most of the institution
prevailing in the Sumi society. The impact of the
Christianity gradually leads them to give up their traditional
social system and this in turn made it possible for the
process of modernization to occur. The work of the
missionaries left a significant mark in the history of the
Sumi tribe and has drastically changed their traditional ways
of life.

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