Naga Settlement

The Naga people, an ethnically and linguistically diverse conglomeration of tribes, have historically inhabited a vast geographical expanse spanning the hilly frontiers of Northeast India and western Myanmar. Their settlement across this region is a complex tapestry woven with ancient migration routes, inter-tribal dynamics, colonial interventions, and modern geopolitical boundaries. While often perceived as singular, the "Naga homeland" is, in reality, a mosaic of distinct tribal territories, each with its unique history, dialect, customs, and political aspirations. This paper explores the significant settlements of Naga tribes across various states of India and in Myanmar, detailing their historical presence, cultural distinctiveness, and socio-political realities in each location.

Settlement in India

Within India, the majority of Naga tribes are concentrated in the state of Nagaland, but significant populations also reside in the neighboring states of Manipur, Assam, and Arunachal Pradesh. The distribution is a testament to their migratory patterns and the fluidity of ethnic boundaries prior to fixed administrative divisions.

Nagaland

Nagaland stands as the primary and most recognized homeland of the Naga people, often referred to as the "Land of the Nagas." The state was carved out of Assam in 1963, specifically to consolidate Naga-inhabited areas and acknowledge their distinct cultural and political identity.¹ This administrative recognition came after decades of Naga nationalist movements seeking self-determination, culminating in the creation of a separate state.

The state of Nagaland is home to 17 major recognized Naga tribes, each with its own unique dialect, traditional attire, festivals, and customary laws.² Prominent among them are the Angami, Ao, Chakhesang, Chang, Khiamniungan, Konyak, Lotha, Phom, Pochury, Rengma, Sangtam, Sumi, Yimkhiung, and Zeliang (comprising Zeme and Liangmai, and often including Inpui from Manipur in broader Zeliangrong identity).³ The Konyaks, particularly known for their historical headhunting practices and elaborate facial tattoos, inhabit the northern districts like Mon, while the Angamis and Sumis are concentrated in the southern and central parts, around Kohima and Zunheboto respectively.⁴ The Aos predominantly reside in the Mokokchung district.⁵

Naga settlements in Nagaland are typically characterized by traditional villages, often strategically located on hilltops for defense, reflecting their historical past as self-governing village-states. These villages are culturally rich, with communal meeting places (Morungs or Khels) playing central roles in social life, education, and the transmission of tribal knowledge. Agriculture, predominantly jhum (shifting cultivation), forms the backbone of their economy, deeply influencing their seasonal festivals and rituals.⁶

The creation of Nagaland was a significant milestone, yet it did not fully address the "Nagalim" aspiration—the desire for a unified Naga homeland encompassing all contiguous Naga-inhabited areas in India and Myanmar. This ongoing political movement continues to shape the state's socio-political landscape, influencing internal tribal relations and external dialogues with the Indian government. Despite internal tribal differences, a strong sense of pan-Naga identity often prevails, rooted in shared ancestral myths, particularly the Makhel origin story, and a collective history of resistance.⁷ The Naga people in Nagaland maintain a vibrant cultural life, actively preserving their traditions through festivals like the Hornbill Festival, which showcases the diversity and richness of Naga culture to the world.

Manipur

Manipur, a state to the south of Nagaland, also harbors a substantial and historically significant Naga population, primarily concentrated in its hill districts that encircle the central Imphal Valley.⁸ Unlike Nagaland, where Nagas form the majority, in Manipur, they coexist with other prominent ethnic groups, most notably the Meiteis in the valley. This demographic distribution has historically led to complex socio-political dynamics, often marked by tension and conflict, particularly over land rights, resource control, and political representation.⁹

The major Naga tribes in Manipur include the Tangkhul, Mao, Maram, Zeliangrong (Rongmei, Liangmai, Zeme, and Inpui), Anal, Chothe, Kharam, Khoibu, Kom, Lamkang, Moyon, Monsang, Tarao, and others.¹⁰ The Tangkhuls, known for their strong Christian faith and the vibrant Ukhrul district, are one of the largest Naga tribes in Manipur. The Zeliangrong tribes, tracing their origins partly from Makhel (in present-day Mao region of Manipur itself), are spread across Tamenglong, Noney, Senapati, and Kangpokpi districts.¹¹

Naga settlements in Manipur’s hills are similar to those in Nagaland, typically hilltop villages sustained by jhum cultivation. Their cultural practices, while retaining core Naga traits, have also developed unique expressions, influenced by local interactions and the specific ecological conditions of their areas. The influence of Christianity is widespread among many Naga tribes in Manipur, profoundly impacting their social structures and traditional religious practices, though elements of older customs often persist.¹²

The demand for a "Greater Nagalim" directly impacts Manipur, as it seeks to incorporate Naga-inhabited districts of Manipur into a unified Naga administrative entity. This aspiration is a major point of contention, contributing to the ethnic complexities and political instability in the state. Naga civil society organizations and tribal bodies in Manipur play a crucial role in advocating for their rights, protecting their land, and preserving their distinct cultural identity within the broader Manipuri framework.

Assam

Naga settlements in Assam are found predominantly in the districts bordering Nagaland, as well as in the autonomous hill districts. Historically, the Naga plains of Assam (like parts of Golaghat, Sivasagar, Tinsukia districts) were also inhabited by Naga groups before the formation of Nagaland. Today, significant Naga populations reside in the Karbi Anglong and Dima Hasao (formerly North Cachar Hills) autonomous districts, as well as in pockets of other districts such.¹³

The Naga tribes found in Assam include the Zeme, Liangmai (both part of Zeliangrong), Rengma, and some Konyak communities, among others.¹⁴ The Zeliangrong Nagas, for instance, have a historical presence in parts of the Cachar and Dima Hasao regions, tracing their migration from the Naga Hills. The Rengma Nagas also have communities in Karbi Anglong. These communities have often faced unique challenges related to their minority status within Assam, including issues of land rights, cultural preservation, and identity politics in a state dominated by other ethnic groups.

Their settlements are typically rural, often blending with the broader Assamese landscape while maintaining their distinct tribal characteristics. They engage in agriculture, much like their counterparts in Nagaland and Manipur. Interactions with other indigenous groups in Assam, such as the Karbis and Dimasas in the autonomous districts, have shaped their socio-cultural fabric. The demand for greater autonomy or inclusion in the broader Nagalim framework has also been a recurring theme for Naga communities in Assam, reflecting the ongoing aspiration for unified Naga administration.

Arunachal Pradesh

Arunachal Pradesh, the easternmost state of India, is also home to several Naga tribes, particularly in its Tirap, Longding, and Changlang districts, bordering Nagaland and Myanmar. These tribes include the Noctes, Wanchos, and Tangsas. While culturally and linguistically related to other Naga groups, they possess their own unique characteristics and have often developed distinct socio-political structures influenced by their specific historical and geographical contexts.¹⁵

The Noctes and Wanchos are particularly known for their strong chieftainship systems, where powerful chiefs hold significant traditional authority, often owning land and controlling resources. This hierarchical social structure distinguishes them from some of the more egalitarian Naga tribes found in Nagaland. Historically, these tribes also practiced headhunting, a custom that was common among many Naga groups but had specific ritualistic and social significance for the Noctes and Wanchos.¹⁶ The Tangsas are another significant group, with their own unique dialect and customs, inhabiting areas close to the Myanmar border.

The settlements in Arunachal Pradesh are primarily remote villages, often nestled in dense forests and rugged hills. Agriculture, including shifting cultivation, forms the basis of their economy. While many have embraced Christianity, traditional animistic beliefs and practices continue to hold sway, particularly in their ceremonies and social rituals. Their historical ties and linguistic similarities with other Naga groups often foster a sense of shared identity, even though they fall under the administrative purview of Arunachal Pradesh. The state's diverse tribal landscape means that Naga tribes here also navigate complex inter-tribal relations and engage with the state government on issues of development and cultural preservation.

Settlement in Myanmar

Beyond the Indian border, a substantial population of Naga people inhabits the western mountainous regions of Myanmar, primarily concentrated in the Sagaing Region, which includes the officially recognized Naga Self-Administered Zone (NSAZ) established in 2010.¹⁷ This area is geographically contiguous with Nagaland and Manipur in India, highlighting the artificiality of colonial borders in dividing an indigenous population.

The Naga tribes in Myanmar include the Tangkhul, Konyak, Lainong (formerly Htangan), Makuri, Para, Somra, Khiamniungan, and various other sub-tribes, many of whom share strong familial and cultural ties with their counterparts across the border in India.¹⁸ Historically, these communities were relatively isolated from central Burmese authority, maintaining their traditional village-based governance and customary laws. Their remoteness allowed them to preserve many ancient Naga practices, sometimes considered to be less influenced by external forces compared to some Naga groups in India who experienced earlier and more intensive colonial and missionary contact.

Naga settlements in Myanmar's Sagaing Region are typically remote, self-sufficient villages. Access to these areas is often challenging due to rugged terrain and limited infrastructure. The traditional economy is based on subsistence agriculture, primarily jhum cultivation, complemented by hunting and gathering. Culturally, these Naga groups are renowned for their elaborate festivals, rich oral traditions, distinctive traditional attire, and the prominent role of customary law in daily life. Headhunting was practiced until relatively recently in some areas, reflecting a complex system of warfare, prestige, and ritual.¹⁹

The Naga people in Myanmar have faced unique challenges under the various military and civilian governments of Myanmar. Issues include limited development, lack of access to basic services, and struggles for greater autonomy and recognition of their cultural and political rights. The establishment of the Naga Self-Administered Zone was a step towards devolution of power, but the ground realities often remain difficult. Cross-border interactions with Naga communities in India are common, maintaining kinship ties and sharing cultural practices, despite the international boundary. The desire for a unified Naga homeland (Nagalim) also resonates among Naga groups in Myanmar, leading to calls for greater ethnic and political solidarity across the international border.

Conclusion

The settlement of Naga tribes across Nagaland, Manipur, Assam, Arunachal Pradesh in India, and the Sagaing Region in Myanmar underscores their vast historical migrations and the profound impact of colonial and post-colonial administrative boundaries on an otherwise cohesive cultural entity. From the densely populated Naga-majority state of Nagaland to the scattered but significant communities in the plains of Assam and the remote hills of Myanmar, the Naga presence is marked by a rich diversity of tribal identities, languages, and customs. Yet, beneath this diversity lies a powerful sense of shared heritage, often traced back to common ancestral origins like Makhel, and a collective aspiration for self-determination and cultural preservation. Understanding these distinct regional settlements is crucial for appreciating the multifaceted history and dynamic present of the Naga people.

Notes

  1. A. K. Das, "The Formation of Nagaland: A Historical Perspective," Journal of Northeast India Council for Social Science Research 15, no. 1 (2001): 20-35.

  2. "Tribes of Nagaland," Department of Information & Public Relations, Government of Nagaland, accessed July 28, 2025, https://ipr.nagaland.gov.in/tribes-of-nagaland.

  3. Ibid.

  4. J. H. Hutton, The Angami Nagas (London: Macmillan and Co., 1921), 15-20.

  5. J. P. Mills, The Ao Nagas (London: Macmillan and Co., 1926), 1-5.

  6. T. C. Sharma, "Shifting Cultivation in North-East India," Social Scientist 22, no. 3/4 (1994): 43-55.

  7. Arkotong Longkumer, Reform, Identity and Narratives of Belonging: The Heraka Movement in Northeast India (London: Bloomsbury Academic, 2010), 34-37.

  8. S. R. Singh, The Zeliangrong Nagas: A Study of their Culture, History and Political System (New Delhi: Omsons Publications, 1996), 10-15.

  9. Sanatomba Kangujam, "Ethnic Conflict in Manipur: Causes and Consequences," Journal of Asian and African Studies 49, no. 5 (2014): 587-601.

  10. "Tribes of Manipur," Department of Tribal Affairs & Hills, Government of Manipur, accessed July 28, 2025, https://tah.nic.in/tribes/.

  11. "Rongmei people," Wikipedia, accessed July 28, 2025, https://en.wikipedia.org/wiki/Rongmei_people.

  12. Frederick S. Downs, Christianity in North East India: Historical Perspectives (New Delhi: ISPCK, 1983), 150-165.

  13. Lal Dena, Tribal Movements in Northeast India: From Liberation to Autonomy (New Delhi: Regency Publications, 2008), 80-95.

  14. Ibid.

  15. Verrier Elwin, India's North-East Frontier in Nineteenth Century (London: Oxford University Press, 1959), 23-28.

  16. Christoph von Fürer-Haimendorf, The Konyak Nagas: An Indian Frontier Tribe (New York: Holt, Rinehart and Winston, 1976), 10-15.

  17. Bertil Lintner, Great Game East: India, China and the Struggle for Asia's New Frontier (New Haven: Yale University Press, 2019), 180-185.

  18. Ibid.

  19. Ibid.

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