The Maos are one of the Naga ethnic groups. They have rich cultures and traditions. The traditional homeland of the Mao Nagas is spread over the present state of Manipur and Nagaland where the majority lives in the Senapati district. The Mao Nagas call themselves Ememei or Memei in their language. With the advent of the British in the Nagas territories, the usage of the term Mao has been recorded as the official name for administrative purposes. The term “Mao” is of foreign origin and does not appear in Mao language; it is most likely a derivation from “Maomei,” as their southern neighbours, the Marams, referred to them. According to the 2011 provisional census, Mao has a population of 97,195.
The history, culture and tradition of the Mao Nagas have been an important part of the Nagas’ heritage as ‘Makhel’ (Makhrai-Rabu) being a significant historical place. The well-known traditions of the Sacred Wild Pear Tree (Chütebu Kajü) at Shajouba, the Charmed Stone (Otu Tupha) at Tobufü, the Banyan Tree (Charasü Marabu) and the Trio Megaliths monuments represent Animal, Spirit and Man (Okhe Tu, Ora Tu, Omei Tu) at Makhel which still exists in Mao land territory are popular among the Nagas. According to the mythical story of the Mao Nagas, life origin at Makhel and it holds a central place in Tenyimi tradition in connection with a belief of their origin and migration. The surrounding areas of the Mao Nagas are occupied by different Tenyimi groups. The Angami Nagas and Chakhesang Nagas occupy the areas which lie to the North; Poumai Nagas to the East, Maram Nagas to the South, and Zeliang Nagas towards the west.
The Mao Nagas lives in a compact and well-protected village usually situated in the hill-top and mountain ridges. In the past, the village Chief (Movuo, literally means ‘King’) along with the village elders (Kotsümei in Mao, represent from every clan) looks after the administration of the village. Their society follows a patriarchal system where descent is traced through the male lineage. Like any other Naga community, the Mao Naga is divided into different clans (Opfuta) which are further divided into sub-clans. The name of each clan is derived from the names of the male ancestors. Marriages within the same clan are forbidden. One of the striking features of the Mao village is the presence of the village gate (Koro-Chükhu). While entering the village, one can see wooden gates with different types of symbols carved on the gate where each symbol has its significance.
The economy of the Mao Nagas is predominantly agrarian, and rice is their staple food. They are hard-working people, and engage primarily in the terrace and shifting cultivations marking it as the dominant land-use system in their traditional economic activities. The other major economic activities by the Mao Nagas are animal husbandry, weaving cloths, basketry and gardening. It is a common sight to see Mao Naga women weaving on their looms. Every woman was expected to know (the art of weaving traditional clothes) how to weave clothes. They generally weave shawls and those women who weave with high skills and beautiful design were greatly appreciated.
Erecting megaliths is a unique culture for the Nagas particularly the Tenyimi groups who migrated from Makhel. One will find megaliths in and around the village vicinity of the Mao villages. Erecting megaliths involved a huge amount of wealth, time and manpower, it is always preceded by a “Feast of Merit” called Omei Mohru Kocho in Mao. There are various stages of “Feast of Merit” and only a few can complete them. It is an utmost honour to give the feast of merit to the whole village and in some cases to the community. Those who had hosted such feast of merit wear honour and prestigious shawl called Zhososa and Khepi Kadesa. It is taboo and shame for anyone to wear such shawls other than those who followed strict discipline life and hosted a feast of merit.
Customary law has been one of the important institutions of the Mao Nagas social life. It is through this institution; the society is regulated and maintains peace and harmony. Customary law is based on common consciousness that is uniformly accepted by the people as the correct mode of conduct. Anyone who breaches the norms and committed a crime was dealt with as per the law of the land.
Before the advent of Christianity, the Mao Naga have their traditional religion known as ‘Opfupe Chüna-Chüno’ (religion of the forefather). They believe in the existence of a Supreme being called ‘Iyi Koki Chüku Kapi Oramei’ (a benevolent God who protect and nurture man). The Mao Nagas also believes in the existence of malevolent spirits that cause sickness, death and suffering to mankind. There is always a constant fear of the presence of malevolent spirits. Therefore, the Mao Naga forefathers performed rituals and offered sacrifices for their wellbeing before they pursued any activities or ventures. Today the majority of the Mao Nagas have embraced Christianity as a result the traditional beliefs were largely replaced with a new religion. Since then, drastic transformations were witnessed in the socio-cultural beliefs and practices.
There are four main festivals celebrated by the Mao Nagas. They are Chüthuni, Chüjüni, Saleni, and Onuni. All these festivals are mainly revolved around agricultural activities. Since throughout the year the people are engaged in labourious tasks, festivals provide mental recreation, physical diversion and rest to the people at appropriate times. Chüthuni the first festival of the year is celebrated soon after the harvest of the main crop paddy, it is celebrated as a thanksgiving for the bountiful harvest. The second festival Chüjüni celebrates in May before the main transplantation of the paddy. This celebration is mainly to rejuvenate health and prepare for the plantation of crops which is the main task in the agricultural process. The feast is marked with lavish preparation of food and drinks and celebration in groups. Saleni the third festival is celebrated after the completion of the paddy transplantation. This festival commemorates the successful transplantation of the main crop paddy. It is considered as the most important festival since the purification ceremony called ‘Machakozü’ for male sanctification is done and also showing respect to all the women who married to other villages or communities by welcoming and giving them a special gift on the third day called ‘Nolokope’. Onuni festival is celebrated in September. This festival is more concerned with a family matter. The family has to observe several taboos in this festival.
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Contributed to the International Council of Naga Affairs (ICNA) by Dr Daili Neli, Post-Doctoral Fellow, Department of Anthropology, University of Delhi. ICNA reserves all rights.
Featured Image: Mao dance troop/Pinterest
Content Image: The Sacred Pear Tree at Shajouba/Vivolhuno Punyü; Mao Naga Folk Song Performance/Screenshot from Youtube/MixArtistry; Menhir at Makhel commemorating the parting of ways of the three brothers – Alapha, Tutowo and Khephiwo – believed to be the sons of the first Man in Mao legend/Wikipedia/Eiferpiku. The picture has been reworked/merged by the International Council of Naga Affairs (ICNA).
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