The Lotha are a prominent Naga tribe primarily inhabiting the Wokha district of Nagaland, India.¹
History
Scholars and historians have put forth various theories regarding the migration and origins of the Lothas and other Naga tribes, drawing mainly from oral traditions passed down through generations.²
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Migration from Eastern China
One prevailing theory, documented by former Governor Hokishe Sema, suggests that the Lothas began their migration from the eastern part of China. Their journey is believed to have taken them through regions now known as Malaysia, Indonesia, and Myanmar (Burma). After a prolonged period of movement, they reportedly settled for a brief time at Khezakhenoma (Khezhakeno), a significant historical site located between present-day Manipur and Chakhesang (Phek district). From Khezakhenoma, they continued their migration, eventually reaching their current settlements in the Wokha district of Nagaland, where they finally established their permanent homes.³
Migration from Manchuria
Another theory, put forth by T. Phillips, proposes that the Lothas migrated from Manchuria. This migratory path involved traversing the foothills of the Himalayas and entering Manipur via Myanmar. From Manipur, they subsequently moved to and settled in their present-day territories in Nagaland.⁴
Migration from Lenka
Multiple versions of a theory suggest a migration from a place called Lenka, located east of what is now Naga territory (modern Nagaland).⁵
One version states that during their migration from Lenka, the Lothas split into two groups. The first group settled in the Brahmaputra Valley, while the second group proceeded towards the mountainous region of present-day Nagaland.⁶
Another account suggests that the Lothas, along with the Sangtams, Rengmas, and Sumis, share a common ancestor and once coexisted as a single entity. However, at a certain point in their migration from Lenka, the Sangtams decided to separate from the rest at a place called Mao.⁷
A third version posits that the Lothas, alongside other Naga tribes, reached present-day Kohima and settled at a place known as Lezama. It was here that the Semas parted ways with the other Naga tribes. The Lothas then settled with the Rengmas at a hill named Themoketsa (which the Lothas call Honoyonton). From this location, the Rengmas separated from the Lothas. One group of Lothas proceeded towards the Doyang River, passing through villages like Shaki and Phiro. The other group moved towards the hilly region of present-day Wokha and settled at Longchum, near Niroyo village.⁸
Local traditions further corroborate the belief that the Rengmas and Lothas were once part of a single tribe at some point in their history.⁹ Oral records also recount a significant historical conflict between the combined Rengma villages and the Lotha village of Phiro, indicating periods of both alliance and tension between the groups.¹⁰
Population
According to the 2001 Census of India, the Lotha population was recorded at 548,000.¹¹
Villages under Wokha District
The Lotha tribe predominantly inhabits the Wokha district of Nagaland. Numerous villages within this district are Lotha settlements, reflecting their concentrated presence in the region. These villages include:
Lakhuti, Mekokla, Akuk New, Akuk Old, Aitepyong Town, Chankayan, Soku, Baghty, Baghty Town, Upper Baghty, Bhandari Town, Yimpang, Alikhum, Longchum, Yimparasa, Bhandari village, Yimza, Mongphio, Lishyuo, Yanmhon Old, Ruchan village, Koro, Pangtong, Serika A, Yanmhon New, Longayim, Lio Wokha Old, Seed Farm, Lisayan, Liphi, Mekirang, Suphayan, Serika B, Lio Wokha New, Merapani, Hayiyan, Lio Longidang, Changpang, Akahaqua, Tssori Old, Tssori New, Lichuyan, Mithehe, Changpang Hqr, Longtsiri Village, Mungya, Nungying, Seluku, Koio, Tsungiki, Chukitong Town, Longtsung, Morakjo Lotsü, Pyangsa, Moilan, Pyotchu, Sheru Echuk, Ralan Hqr, Ralan Old, Ralan New, Woruku, Chandalashung Old, Chandalashung New, Chandalashung B, Yampha, Liphayan, Shoshan, S Wochan, Yanlum, Tchutsaphen, Sanis Town B (Jn), Sanis Town A, Sunglup, Yonchucho, Sanis, Meshangpen, Tsopo, Chudi, Pangti, Okotso, Sungro Town, Aree Old, Aree New, Wokha Town, Wokha Village, Longsa, Humtso, Elumyo, Yikhum, Riphyim Old, Riphyim New, Changsu Old, Changsu New, Niroyo Wokha, Longsachung, Okheyan Wokha, Yanthamo, Longla Wokha, Yimkha Wokha, N Longidang, Pongidong, Englan Compound, Vankhosung (Mission Compound), Nyiro Compound, Phiro, Shaki, Sankitong, Hanku, N Longchum, Yankeli, Yanthung, Wozhuro EAC HQ.¹²
Culture
Wokha is considered the traditional homeland of the Lotha tribe.¹³ The Lothas are widely recognized for their vibrant folk dances and melodious folk songs, which are integral to their cultural expression. Traditional attire, particularly shawls, play a significant role in indicating social status among male members. For women, the prestigious social shawl is known as Opvuram, while for men, it is the Longpensu.¹⁴
Historically, like many other Naga tribes, the Lothas practiced headhunting. This tradition, deeply embedded in their warrior culture, was gradually abandoned after the widespread arrival and acceptance of Christianity in the region.¹⁵ While the majority of Lothas today are Baptists, reflecting the significant missionary work in Nagaland, there is also a moderate presence of other Christian denominations, such as Catholics, with a higher concentration of Catholics observed in Wokha compared to other parts of Nagaland.¹⁶
Festivals
Tokhü Emong and Pikhuchak are the two main festivals celebrated by the Lotha tribe with great pomp and splendor. Of these, Tokhü Emong is particularly significant.
Tokhü Emong is the harvest festival of the Lothas, traditionally celebrated in the first week of November and extending over nine days. While there was no fixed date in the past, Wokha elders collectively decided to celebrate it on a unified date to foster unity and uniformity across different ranges. Consequently, Tokhü Emong is now celebrated annually on November 7th.¹⁷ This festival marks a period of respite and celebration after the arduous work of harvesting, when granaries are full, and people can enjoy the fruits of their labor.¹⁸
During Tokhü Emong, the entire village actively participates in the festivities. Every household prepares abundant food and drinks for feasting, and friends, families, and neighbors engage in reciprocal visits and celebrations for the duration of the nine days. Key features of the festival include communal songs, lively dances, grand feasts, and general merriment. Participants adorn themselves in their beautiful traditional dresses and costumes, reflecting their social status and contributing to an atmosphere of gaiety and light-heartedness throughout the community. Gifts of food and drinks are exchanged, symbolizing goodwill and strengthening social bonds. The number of cooked meat pieces exchanged between friends signifies the depth of their relationship. For example, if 12 pieces of meat are exchanged, it denotes a profound and reciprocal friendship, signifying mutual support in times of disaster or misfortune. For mere acquaintances, typically six pieces of meat are exchanged.¹⁹
The festival officially commences with a signal from the Priest, who, accompanied by aides (Yinga) carrying baskets, goes around the village collecting unhusked rice from every home as offerings. The priest performs a ritual, taking a handful of rice, showering prayers, and only then placing the contribution in his basket. It is a traditional belief that generous contributions lead to greater yields during harvest, while refusal to contribute could lead to a life of poverty, ensuring widespread participation. A portion of the collected offerings is used to purchase a pig, and the remainder is used for making rice-beer. The pig is then ritually killed, cut, and distributed among the contributors, a practice believed to contribute to overall prosperity.²⁰
Before the commencement of Tokhü Emong, if any stranger is present in the village, they are given two options: either to leave the village (pass beyond the village gate) before sunset or to remain in the village until the festival concludes. Those who stay are extended warm hospitality by the villagers. This festival also provides an important occasion to offer prayers for departed souls. Families who have lost a member during the year perform their last rites during this time, and villagers remain within the community until these final rites are completed.²¹
Tokhü Emong is also a traditional time for young boys and girls who became engaged during the year to get married. It is also a period for community renovation activities, such as renovating the village gate, cleaning wells, and repairing houses. Above all, Tokhü Emong is a festival of thanksgiving, sharing, and reconciliation. Its most beautiful aspect is the spirit of forgiveness, where past grievances are set aside, new ties are formed, and bonds of closer intimacy are strengthened among the community. The joyful atmosphere, with "wild cries of Joy-echo over the green hills and narrow valleys," inspires a sense of gratitude for the land and community, as if encouraging farmers to "tender your fields with love and care."²²
Notes
"A-11 Individual Scheduled Tribe Primary Census Abstract Data and its Appendix," Office of the Registrar General & Census Commissioner, India, accessed November 3, 2017,
. Hokishe Sema, The Emergence of Nagaland (New Delhi: Vikas Publishing House, 1986), 15-20.
Ibid.
T. Phillips, Growth of Baptist Churches in Nagaland (Guwahati: Christian Literature Centre, 1970), 30-35.
J. P. Mills, The Lotha-Nagas (London: Macmillan and Co., 1922), 1-5.
Ibid.
Ibid., 6-10.
Ibid., 11-15.
Journal of Anthropological Research (University of New Mexico, 1973), 168.
J. H. Hutton, The Angami Nagas with Some Notes on Neighbouring Tribes (London: Macmillan and Co., 1921), 7.
"A-11 Individual Scheduled Tribe Primary Census Abstract Data and its Appendix," Office of the Registrar General & Census Commissioner, India, accessed November 3, 2017,
. "Wokha District," Wokha.nic.in, accessed July 20, 2025,
. (Note: The list of villages is extensive and directly from the provided text). "Lotha Festivals," Nagaland.nic.in, accessed July 20, 2025,
. Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
