Medanism’s impact led to high morals among Naga forefathers — Dr. Kewepfuzu Lohe

DIMAPUR — Dr. Kewepfuzu Lohe, author and vice principal of Baptist College, Sechii Campus, delivered a talk on Naga traditional religion on September 2, sharing, among other details, tales of Ruopfii Rozou, ancient rituals, and age-old customs, making the attendees aware of the intricate tapestry of tradition and spirituality that once defined the Naga way of life.

The department of Sociology hosted the talk at the premises of Baptist College, Kohima, which was attended by both faculty and B.A. third semester Sociology students from Kohima and Sechii campuses.

According to a press note, during the talk, the speaker focused on traditional religion within the context of Nagaland state, based on his eight-year research work.

Establishing Chungliyimti and Makhel as the two reference points for Nagas, he made some broad categorisations of differences between the two groups of Nagas. The speaker further narrowed down his talk to the south Nagas, specifically to the Khezhas of the Chakhesang tribe, for which he studied 17 villages: two from Manipur and 15 from Nagaland.

His idea of traditional religion, under the term ‘Medanism’, is based on these 17 villages.

Lohe defined Medanism as a religious faith and practice characterised by the belief in a supreme being known as Ruopfii Rozou, following the path of righteousness by observing Kenyi and Menyi, and the desire to have a blessed life on earth and a good life of the soul in abode after death.

The term Medanism is derived from the local term ‘Medani’, which also refers to the founder of the religion. The Medanians, who would be the followers of this traditional religion, believe that this god has two spirits- a malevolent spirit and a benevolent spirit. They attempt to appease the benevolent spirit for protection and blessings, considering him to be omnipresent and just.

This religion also believes that human beings have a spirit or soul that will transform into stars after death, thus acting as motivation for a righteous life. This righteous life is based on five principles: Mese (purity), Mezhu (uprightness), Miso (faithful/ integrity), Mecii (self-discipline), and Seso (being truthful in words and action).

The speaker added that there are conditions associated with these five principles, and the two conditions are labelled as Kenyi and Menyi. Kenyi refers to a strong concept of prohibition (almost close to taboo but with a stronger emphasis on restriction) on any religious aspect. A violation of such a restriction is usually met with catastrophe, and its impact is felt across generations/progeny.

Lohe asserted that it was this impact that influenced people’s behaviour and that the Naga ancestors were marked as hardworking, honest, and true to their word.

Meanwhile, the concept of Menyi refers to setting a day aside or apart from normal work and resting the whole day to appease the god for protection and blessing.

Menyi is also used as a marker for the beginnings and endings of cultivation/harvest and for calculation with regard to seasons and the calendar. Here, the speaker points out the relation of Menyi with the environment and, therefore, the relation of the traditional religion with its physical environment.

Lohe also stressed the ritualistic aspect of Medanism as a traditional religion. He identified seven types of rituals involved: confirmatory rituals (rituals dealing with change of status and responsibility at different stages of life), security rituals (rituals pertaining to defending community, war, victory, repair, tax, etc.), intensification rituals (rituals to increase material resources), agriculture rituals, festival rituals, feast of merit, and Menyi rituals.

The speaker noted the idea of religion’s control over the social behaviour of people and how traditional religion provides a better way of understanding society, just as classical, modern, and social anthropological theories have done.

He pointed out that only eight people from the 17 villages he studied were still practising Medanism and mentioned how there was some form of encouragement provided by the governor. He, however, lamented over the possibility of Medanism going extinct with the deaths of those eight people, who are largely old now.

The talk was followed by an interaction, which ended with a focus on the relevance of Medanism in the present-day context.

The speaker concluded that with the devaluation of the concept of Kenyii along with the nominal Christian status of Nagas, there is a further breakdown of moral order. Thus, he encouraged the young students to hold on to the moral and social ethics aspects of Medanism, as the ritualistic aspect remains irrelevant and impractical to the modern-day Nagas.

It may be mentioned that Lohe is also a faculty member in the department of Sociology. He has written two books: Naga Village: A Sociological Study (2011) and Medanism and Christianity: A Sociological Study (2022).

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