Governance

Although Naga society is egalitarian in the sense that no individual exercises authority over any other Naga by virtue of an office in village government, it is not classless. There is, among the Tangkhul community, a class of nobles known as "awungashi" who enjoy high social status as a result of descent from noble parents as well as the possession of wealth. However, neither of these factors alone is sufficient to give a man the status of social advancement, and those intent on sustaining and fortifying their noble status have to justify it by the giving of expensive feasts to entertain numerous co-villagers with rice-beer and the meat of slaughtered buffaloes and pigs. Such tarungs (wooden posts) and menhirs were believed as a part of the soul-substance of the feast-giver attached itself to the objects he had erected and that after his death the stones, which usually stood near a path, shed their magical virtue on the passing villagers.

The chieftainship is an age old institution which has been in existence since time immemorial among the Nagas. As distinguished marks of his eminent social status, he is entitled to particular ornaments and cloths. In most of the Naga villages there is a hereditary chief, and the chieftainship passes on from father to the eldest son. Under no condition women are allowed to inherit chieftainship.

The chief, which is called "Awunga" in Tangkhul dialect, is the head of the village administration and other social and religious activities. The religious functions, though mostly performed by the village priests, require the presence of the chief. In the bygone days when the defense of the village was a matter of great importance due to the practice of head-hunting, it was the duty of the chief to keep the village safe from the attacks of enemies. The village wall and gates were built and continuous vigil by the village braves were maintained under the instructions of the chief. He looks after the poor and gives cultivable land to landless villagers. In return, the villagers as a token of gratitude and respect for his benevolence and status, help him build and repair his house, and cultivate his paddy field. he is responsible for the general well being of his subjects, and it is in his interest to keep them safe and contented. In doing so, he must hold meetings of the village council from time to time.

The executive power of the chief includes punishing the guilty who break the time-honored laws of the land; every individual is expected to be conversant with the unwritten by-laws and social mores and, therefore, no one is excused on pleading ignorance. The chief, on the advice of the village council, decides all kinds of disputes in the village. The chief and the village council constitute the village court, and all the disputes pertaining to land, theft, divorce, inheritance, fornication, adultery, murder, etc. are heard and tried in it.

The village council, which is called "hanga" in Tangkhul dialect, consists of representatives from each clan of the village, normally the heads of the eldest families of the clans are debuted to it. This august body handles the overall affairs of the village, and its functions may be classified into administrative, executive, and judiciary. The "hanga" formulates village policies. Momentous issues pertaining to war and peace are decided by it. The councilors derive their power from the social customs which are based on age-old traditions. It is their duty to see that these customs are strictly adhered to by every villager.

Since the laws were customary and divine in nature, there is no necessity for the separation of powers. The "hangva" (councilors) not only administer and execute laws, they also act as judges. In Naga society, therefore, the court and its judges are within easy reach of the common people. Since the people compulsorily belong to one clan or the other, they are well represented by the ablest of their clans who look after the interests of their respective clans. thus no one is ignored in any court case.