Progress and Its Impact on the Nagas

Thong, Tezenlo

doi:10.4324/9781315602349

Cited by 5 publications

(3 citation statements)

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“…Haya as a fundamentally religious concept places restrictions on any behavior that might threaten or stain one's own honor and that of the family, and its possession and application is as significant for men as it is for women (Milani, 1992;Pasandideh, 2004). Second, in many anthropological descriptions of shame-avoiding concepts, such as hashama in Egyptian society (Abu-lughod, 1986), lajya in Orissa (Menon & Shweder, 1993), kezhüghi keya in Naga society (Thong, 2014), shyness is mistakenly taken as a meaning or realization of the shame-avoiding concepts. As I explained in the introduction, although haya and shyness are at times expressed in a similar way (e.g., by lowering the gaze or self-effacing), they obviously signal distinct mental states.…”

Section: Discussion and Summary Of The Findingsmentioning

confidence: 99%

Cultural model of sexuality in Persian: A cognitive linguistic investigation of key concepts in Iranian culture

Bakhtiar¹

2018

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This research is a cognitive linguistic investigation of the concepts of GHEIRAT 'moral vigilance', HAYA 'self-restraint', EFFAT 'chastity', and HEJAB 'veiling', which comprise the core of control mechanism in Iranian culture. The study aimed to find out whether these moral values are interrelated and examine how cognitive linguistics can contribute to discovering the ways in which they are connected to each other and fulfill their functions in the course of controlling the sexuality of men and women. The study finds that the Persian concepts are interrelated and form a conceptual cluster that operates to regulate the sexuality of Iranians. The interrelationship between the concepts and their systematic functioning was demonstrated through lexical collocates, shared conceptual metaphors, conceptual metonymies, categorization, and embodiment.The analysis reveals that gheirat, haya, effat, and hejab are part of a larger cultural model that operates to keep a legitimate, safe distance between men and women. According to the analysis, the cultural model of sexuality in Persian is founded on and guided by the Islamic principle of mahramiyat 'legitimate intimacy', which pulls together gheirat 'moral vigilance', haya 'self-restraint', effat 'chastity', âberu 'face/public image', nâmus 'female family members', harim 'holy space/border', and hejab 'veiling' in order to keep the sexes segregated.Within the identified model, mahramiyat 'legitimate intimacy' defines the specific category of people toward whom one should maintain a certain physical and social distance.Gheirat surveils the situations in which social interactions take place. It monitors the conducts of individuals, triggering reactions in people to tackle cases of taboo violation through admonishing, criticizing, fighting with, and, in extreme cases, through murdering the perpetrators. Haya 'self-restraint' operates to prevent the self from causing and feeling (further) shame through holding back the self, setting up a barrier between the self and what is considered as taboo, offensive, shameful, and unpleasant. Effat 'chastity' exclusively functions to discipline the body and set limits to bodily desires. It specifically deals with concealing illegitimate sexual desire so as to prevent the person from transgressing norms of conduct. Nâmus 'female family members' represents the heightened significance of women as holders of the family's honor and of their manner of conduct in society. Female family members are also strongly protected by men against social threats, such as sexually charged looks, sexual comments, and rape. Harim 'holy space/border' marks the boundary between cultural values and taboo behavior, assigning a high degree of sanctity to cultural values, and

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Section: Discussion and Summary Of The Findingsmentioning

confidence: 99%

Cultural model of sexuality in Persian: A cognitive linguistic investigation of key concepts in Iranian culture

Bakhtiar¹

2018

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“…Such narratives are also that last generation of oral tales that was one of the main activities in the Naga villages and which is almost dead according to Tezenlo Thong and it is through this oral rendering that the cultural process is furthered through the generations, which is unfortunately becoming extinct (Thong, 2016).…”

Section: Exclusion and Unwarranted Perception Of Rani Gaidinliumentioning

confidence: 99%

Rani Gaidinliu: The Iconic Woman of Northeast India

Niumai

2018

Indian Journal of Gender Studies

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This article attempts to analyse why Rani Gaidinliu, who was a freedom fighter and social and religious reformer, was keen to preserve the identity and culture of her cognate tribe1—the Zeme, Liangmai, Rongmai/Kabui and Npui. Does Heraka—a socio-religious movement started by Haipou Jadonang and later developed by the Rani—become a tool of ‘cultural revivalism’ and act as a means to unite cognate tribes? Why do we juxtapose Heraka with the Hindutva ideologues such as the Vishwa Hindu Parishad (VHP) and Rashtriya Swayamsevak Sangh (RSS) that position Rani Gaidinliu in a new spirit of nationalism and identity as the lone woman spiritual and political protagonist of Northeast India? She used Heraka with politics to fulfil her goals in fighting the British. Using the interview method, I spoke to selected respondents, particularly elders and community leaders, about Rani Gaidinliu. Her story illustrates a rationality that could encourage marginalised and invisible women to become sociopolitical and spiritual leaders, questioning patriarchy and bringing about empowerment and social inclusion.

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“…They primarily identify themselves by their village, clan, and khel , which is a territorial subdivision within a village that may include members from several clans (West, 1994). While limited historical materials exist to support the migration history or cultural evolution of the Nagas (Zhimo, 2011), their traditional knowledge and cultural heritage are transmitted through generations via oral folklore, as there is no traditional script (Thong, 2016). The Naga traditional languages encompass a geographic and ethnic grouping of 40–60 spoken dialects belonging to the Kuki‐Chin‐Naga language cluster within the “Tibeto‐Burman” family (Burling, 2003; Glottolog.org).…”

Section: Introductionmentioning

confidence: 99%

Ethnolinguistic associations and genetic diversity of rice landraces in Nagaland, India

Roy,

Patra,

Kumar

et al. 2023

Plants People Planet

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Societal Impact StatementPreserving and conserving crop landraces, tended by indigenous farming communities, is crucial for future food security. This research focused on rice landrace diversity in the north‐eastern Himalayan region of Nagaland, India, where Naga communities cultivate rice according to their dietary and cultural preferences. Rice diversity is closely linked to the region's ethnolinguistic and ecological variety. On‐farm conservation, in collaboration with indigenous communities, is imperative to protect these germplasm resources. Involving these communities actively in conservation efforts will safeguard their traditional knowledge, endorse sustainable farming practices, and enhance the resilience of local agricultural systems.Summary Understanding the genetic diversity and cultural significance of crop landraces is crucial for their conservation and sustainable utilization. This study focused on rice landraces from Nagaland in north‐eastern India to assess their genetic diversity and explore their associations with ethnolinguistic groups. We collected 78 rice landraces from Nagaland and a small part of Manipur and conducted microsatellite genotyping for genetic analysis. We integrated social anthropology and population genetics analyses of rice landraces to glean insights into the genetic diversity, population structure, and ethnolinguistic history of rice cultivation in Nagaland. The study revealed the rich cultural significance of rice landraces among the Nagas. Farmers practiced small‐scale subsistence farming, maintaining diverse rice landraces. Naming conventions were based on factors such as seed source, color, grain type, and ecological suitability. Rice landraces played important roles in ethnic cultures, festivals, and religious ceremonies. Genetic analysis identified significant diversity, with 277 alleles across 69 loci and a moderate gene diversity of 0.57. Two distinct sub‐populations were identified, with one dominated by Chakhesang and Angami Nagas and the other by Sümi and Lotha accessions. Differentiation was observed between lowland and upland cultivars, with one sub‐population comprising exclusively lowland varieties. Cultural factors and cultivation practices influenced population differentiation, with ethnicity and ecotype having a significant impact. The study also highlighted the correlation between ethnolinguistic differentiation and the indica–japonica structuring of rice landraces. Different ethnic groups in Nagaland had distinct cultivation practices, contributing to genetic differentiation. Overall, this research emphasizes the need to preserve rice landraces and associated traditional knowledge for future improvements and cultural heritage conservation. It provides insights into genetic diversity, cultural significance, and the relationship between genetic diversity, cultural practices, and agricultural traditions.

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Progress and Its Impact on the Nagas

Cited by 5 publications

References 0 publications

Cultural model of sexuality in Persian: A cognitive linguistic investigation of key concepts in Iranian culture

Cultural model of sexuality in Persian: A cognitive linguistic investigation of key concepts in Iranian culture

Rani Gaidinliu: The Iconic Woman of Northeast India

Ethnolinguistic associations and genetic diversity of rice landraces in Nagaland, India

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